THIS Epistle was written by S. Paul, The generall resolution of th [...]s Epistle. The time and place when this Epistle was written. The occasion of the writing of this Epistle. when he was prisoner at Rome. The occasion of the writing of it was a report brought vnto him concer­ning the estate of the Church at Co­losse, that after they of that Church had beene conuerted by Epaphras to the faith of Christ, and instructed in the truth of religion, according to the doctrine of the Apostles, they were in danger to be seduced by false tea­chers, raised vp by Sathan, who sought to impose and thrust vpon them the obseruation of circumcision and certaine rites of the ceremoniall law abolished by Christ, and to entangle them by many philosophicall speculati­ons, and to bring in the worship of Angels, and many o­ther sorts of will worship deuised by themselues. The A­postle [Page 2] hearing of this imminent danger like to fall vpon them, was induced to write this Epistle vnto them, as an Antidote against poison, and a remedie against these euils. The summe and substance of this EpistleThe summe and substance of this Epistle. is thus much: That the Colossians ought to continue constant in the doctrine of saith deliuered vnto them by Epaphras, and to auoid the corruption of flattering nouelties and deceiuers, and to ioine to constancie in faith, study, care, and practise of good life; to which purpose he subioines many exhor­tations both generall and speciall.The diuision of this Epistle. The materiall parts of this Epistle, besides the Proeme and the Conclusion, are two 1 The first is concerning Christian doctrine, in the two first 2 Chapters. The second touching Christian life and conuer­sation, in the two chapters following. And so much be spo­ken of the general, resolution of this Epistle.

The summe and diuision of the first Chapter.And to omit further subdiuision, this first Chapter containe, foure parts: The first is a comprehension of such things as are premitted in the first and second verse. The 1 second is the proeme or entrance, standing on a congratu­lation 2 and comprecation, from the third verse to the 12. 3 The third is a summarie declaration of the doctrine of Christian faith, from the 12. verse to the three and twen­tieth. 4 The fourth is an exhortation to a constant continu­ance in that doctrine, from the 23. verse to the end of the Chapter. And so much of the first Chapter in generall. Touching the first part,The argu­ment and sub­diuision of the first part. containing things premitted, therein is offered to our consideration the sender of this Epistle, the parties to whom it was sent, and the salutation of them. The sender in the first verse, Paul, who ioineth to himselfe Timothie a brother. And he describeth himselfe by his office and the efficient cause of it, that hee was an Apostle, and designed to that office by the will of God. The parties to whom it was sent, are set downe in the second verse, namely the Colossians, who are set out by three epi­thites, Saints, faithfull, brethren, and all these in Christ. Then followeth the salutation in the last words, wherein the [Page 3] Apostle wisheth and praieth for two things to be giuen, Grace and peace, and both these from God the fountaine of all good things, and from him as hee is our father in Christ, and from the Lord Iesus Christ the Mediator, by whom all good things come. And so much be spoken in generall of the first part of this Chapter. Come we now to speake of the first verse of this Chapter.

Paul an Apostle. Paul descri­bed by his office.] The word Apostle in generall accep­tion signifies one sent as a Messenger: in the New Testa­ment with this addition [of Iesus Christ] it signifies more specially one called immediately by Christ to preach the Gospell, and by him sent to the whole world, without li­mitation, and to that end furnished with vnderstanding and knowledge of the Gospell, and doctrine of saluation, immediately by the inspiration and reuelation from the spirit of Christ, hauing infallible assistance and testimonie of the holy Ghost, that hee cannot erre in executing his Apostolical office, and hauing also the gift of working mi­racles, of conferring the holy Ghost by laying on of hands and of correction, as Peter corrected Ananias and Saphira, Act. 5. The meaning then of Paul in saying an Apostle of Iesus Christ, is this, that he was thus called to be an Apostle thus furnished, & had this assistance, testimonie and pow­er by the will of God, that is, by the eternall counsell and purpose of God, who as he saith Gal. 1.15. separated him, &c. The words then are thus to be vnderstood, that Paul was immediately called by Christ to the office of an Apo­stle, and sent by him to preach the Gospell to the whole world, and to that end furnished with knowledge of the doctrine of saluation by immediate inspiration of the spi­rit of Christ, with the infallible assistance of the spirit, and designed to that office by the eternall counsell and pur­pose Doct. 1 of God. Come we to the doctrine. First,Euery true teacher is able to shew his commis­sion. it is to be mar­ked that Paul here stands vpon his office and calling, that he is an Apostle immediately called and sent, and this hee doth almost in the beginning of euery one of his Epistles, [Page 4] to put a difference between himselfe and false Apostles; whence only note we thus much,Note. that all true teachers are able to shew their commission that they are lawfully called and sent to preach, that they haue both the inward and outward lawfull calling. Christ himselfe tooke not on him the office of Mediator, nor the office and honour to bee made the high Priest, but as he was called to it of his father Heb. 5.5. Much lesse ought any to take on him the office of a publike teacher without lawfull calling. And there­fore it is Anabaptisticall to thinke that any man that will may preach without speciall calling. A word is sufficient of that point. In that Paul was an Apostle of Iesus Christ, one immediately called and sent sent by him to preach the gospell, it followeth vpon this necessarily, that his doctrine deliuered in this, and in his other Epistles, is heauenly, and is to be embraced, beleeued, and followed as the doctrine of Christ Iesus. For why? his doctrine being giuen by in­spiration of the spirit of Christ, both for matter and man­ner, he teaching as hee was acted and moued by infallible assistance of the spirit of Christ, it must needs be the vn­doubted oracle and immediate word of Christ, and so to be receiued. Paul therefore giues thankes to God on the behalfe of the Thessalonians, Thes. 1.2.13. that they recei­ued of him and other Apostles the word of the preaching of God, not as the word of men, but as it was indeed the word of God. Obiection. Objection. Some may say Paul spake and deliuered some things in writing not giuen by inspiration of the spirit of Christ, but of himselfe, as hee saith to the remnant I speake,1. Cor. 7.12. and not the Lord, and therefore some things recorded in the Epistles of Paul are not to be recei­ued as the word of Christ.

Answer. Answer. The meaning of that place alleadged is that the Lord had not giuen any such expresse commandement as Paul there deliuered, but he by collection and interpreta­tion of the Scripture did gather it, & so speake not of him­selfe, but by the assistance of the spirit of God, as wee finde [Page 5] in the 40. verse of that Chapter and so notwithstanding that it remaines a truth that the doctrine of Paul and of the other Apostles of Christ is heauenly and simply to be beleeued, and obeied as the doctrine of Iesus Christ.

This may strengthen vs against the poison of all other Vse. 1 doctrines either contrary or differing from the doctrine of the Apostles and teach vs to hold them within com­passe of the Apostles owne censure of Anathema. The [...]eachers of the Church of Rome can shew no war­rant for their calling. Gal. 1.8.9. If any man or Angell preach otherwise &c. hold and adiudge him accursed; and let this arme vs against all the deuised doctrines of the Church of Rome, for let that Church proue vnto vs that their teachers haue apostolicall power and authority the same that the Apostles of Christ had and the infallible assistance of the spirit of Christ in that they teach differing from the doctrine of the Apostles and then we shall haue some reason to condescend to their opinions and to receiue their vnwritten traditions; but if that be a priuiledge and prerogatiue belonging only to the Apostles the planters and first founders of the Church of the new Testament, and not descending and passing by succession to any other (as indeed it is) surely then we can­not hold their ordinances and traditions being (at the least) diuers from the constitutions of the Apostles any other thing then meere inuentions of their owne braines. Object. But they reply and plead for themselues that their tradi­tions and ordinances are not to be taxed as meere inuen­tions of men, because they are not ordained by meere humane power, but by Christ his warrant and authority by such as are placed ouer his Church of whom Christ saith,Luk. 10.16. He that heareth you heareth me so that their traditions and ordinances are not appointed by meere humane po­wer, but by the holy Ghost ioyning with their teachers in the regiment of the faithfull. A faire colour and gilding set vpon a rotten post.

To answer them and their allegation (He that heareth you, Answ. heareth me &c.) it is true indeed that he that heareth [Page 6] the Apostles and such as follow them in the office of tea­ching, the pastors and teachers of the new testament hea­reth Christ, but how? surely so long as they teach nothing but that Christ hath taught. Christ hath not assured vs that whosoeuer heareth men (though calld to teach) hea­reth him simply whatsoeuer men teach; but so long as men preach Gods word, and doctrine thence grounded, and that appeares,Ioh 14 26. the comforter (saith Christ) which is the holy Ghost, there Christ promiseth that his spirit shall suggest and bring all things to the minds of his Apostles and their followers which he had taught them, not any new doctrines or reuelations; they then that speake any thing of their owne contrary or diuerse from the doctrine of Christ and his Apostles in the new testament, falsly pretend the holy Ghost, and let the Church of Rome set what glosse soeuer they can vpon their vnwritten traditi­ons, they cannot free them from being found meere hu­mane inuentions, and their worship built vpon them, vn­reasonable and foolish, for deuised worship must needs taste of the vessell whence it came, the braine of man, full of ignorance and folly in matters concerning God and Vse. 2 his worship. As we are to auoide doctrine contrary and dissenting from the doctrine of the Apostles and to hold it accursed so are we to yeeld reuerence faith and obedi­ence to the doctrine of the Apostle Paul and to whatsoe­uer is taught agreeable to the same,All reuerence is due to the doctrine of the true mi­nisters of the Gospell. as to the doctrine of Iesus Christ, as if Christ should speake immediatly from heauen, for the ministers of the Gospell being the Am­bassadors of Christ and speaking in his stead as we haue it,2. Cor. 5.20. and being faithfull and deliuering nothing but the re­uealed will of Christ are to be heard as their Lord and master Christ Iesus whose messengers and Ambassadors, they are. Quest. Quest. It is not the letter but the sence and mea­ning of the holy Ghost in the writings of the Apostles that is to be heard and receiued, as the doctrine of Christ now as S. Peter hath told vs:2. Eph. 3 16. in the Epistles of Paul somethings [Page 7] are hard, &c. and there is difference of expositions of the writings of the Apostles: How then shall we that are vn­learned know what doctrine is agreeable to the true mea­ning of the holy Ghost, in the writings of the Apostles? I answer Answer. first in generall as one doth in a like case vnto the Papists, obiecting that the scripture is hard and therefore to be kept from the vulgar and common sort; though ma­ny things in the Epistles of Paul be hard yet the way and meanes to come to the true vnderstanding of them is to read and heare them diligently, to marke them attentiuely,Note. to pray heartily and to iudge humbly. But for more speci­all direction to know what doctrine concluded out of the writings of Paul is agreeable to the meaning of the holy Ghost in the same, we must remember two things which by diligent reading and carefull obseruation any one may easily find in the writings of the Apostle. First that the whole teaching of the Apostle doth run vpon Christ his whole doctrine,1. Cor. 3.11. as a structure or house is built on Christ the foundation as himselfe speaketh, no man more aduan­ced the glory of Christ, euincing and proouing iustificati­on and saluation in and by him alone, and none more withstood such as preached the law or intermingled the law with the Gospell in the matter of iustification then he did, we preach Christ &c. and Chap. 2.2. I esteemed,1. Cor. 1.24. &c. and many like sentences we find in his Epistles he runs almost in euery line vpon the name of Christ and the ad­uancement of his glory. The second thing to be remem­bred is that in the doctrine of the Apostle concerning the worship and seruice of God, which we are to performe in way of thankfulnesse for his mercy,Rom. 12.1. the Apostle doth vrge vpon vs inward holinesse and spirituall worship and ser­uice. I beseech you, &c. and in this Epistle he much con­demnes externall worship and worshipping of Angells and commends vnto vs inward holinesse and spirituall wor­ship. By these two generall things remembred we may ea­sily discerne who expound the writings of the Apostle a­right [Page 8] and deriue doctrine from thence consonant to the meaning of the holy Ghost, (namely) they, who with the apostle preach Christ with all due respect of his glory in the worke of redemption and saluation, and without any impeachment or derogation from him in regard of his kingly, priestly, or Propheticall office, they that teach Christ in all things to haue the preheminence as it is vers. 18. of this Chapter, and propound spirituall worship and seruice of God standing in mortification of the flesh and newnesse of life, and that these are essentiall notes of true doctrine we find them laid before vs by S. Iohn in his first Epistle the fourth, in the triall of spirits in discerning the spirit of truth from the spirit of error, he teacheth that the doctrine is good and of God that is founded on Iesus Christ incarnate, and holds the truth of his incarnation. And secondly that propoundeth spirituall worship of God for saith he verse 5. false teachers and Antichristian spirits are of the world and speake of the world, they are earthly and carnall they teach a plausible and pleasing worship fit­ting the folly and corruption of mans nature, consisting in bodily exercises rites and ceremonies, things of great estimation and admiration in the world; on the contrary the teachers and spirits that are of God, euen in outward actions of religion require inward heauenly and spirituall worship of God agreeable to the will and nature of God standing in true faith of the heart, true contrition of the soule and other fruits of Gods spirit. By these two notes, namely preaching Iesus Christ incarnate with all due re­spect of the honor of his name as [...]e only king, Priest, and Prophet of his Church, and by propounding spirituall worship of God we may easily discouer the exposition and doctrine concluded from the writings of the Apostle, which is most agreeable to the meaning of the holy Ghost in these writings and hauing found the truth we are to cleaue vnto it, and to yeeld reuerence, faith and obedience to it as to the doctrine of Iesus Christ. So much touching [Page 9] the description of Paul by his office.The descrip­tion of him from the effi­cient cause of his office. Note. Now to the efficient cause of it in the words following, (By the will of God;) we are to marke that the Apostle in setting down the efficient and first true cause of his Apostleship, excludeth his owne will, that he was called, to be an Apostle and sent to preach the Gospell not by his owne will, but by the will of God. He had no such will or disposition, in himselfe, no doubt he was vnwilling, but the Lord who in his eternall councell had appointed him to that office in his good time by his grace called him and of vnwilling made him willing, and euen then when he was a bloudy persecuter, the Lords will Doct. 2 was effectuall to make him a famous preacher.God brings his purpose to passe for the good of his children of­tentimes when they are most auerse and repug­nant. Exod. 4.13. See then how the Lord brings his purpose to passe for the good of those that belong to him, in their aduancement to some good place and calling euen then, when they themselues are most auerse, vnwilling, repugnant and vtterly against it. We read when Moses shewed himselfe most backward, pleaded excuse and entreated the Lord to send some other then the Lords will was effectuall to aduance him to that honor to be the messenger to Pharaoh to deliuer Israel to haue the leading and gouernment of a mighty people. We find the like of Ieremie the Prophet in the first Chap­ter of his prophecie, and when Ionah the Prophet flatly re­fused to go to Niniueh, & as he thought fled from Niniueh, then the Lord ouerruled him and aduanced him to be a meanes of the repentance of that City, as we read in the prophecie of Ionah. Vse. Doth the Lord by the effectuall Vse. 1 working of his will call and aduance men to some place and calling,Strength to our faith that the Lord will assist vs in our lawfull cal­lings. euen then when they are carried in a contrary course. Let this then in the first place strengthen our faith in his prouidence and goodnesse, that when we are called and set in any lawfull calling and goe on with good con­science in that calling, the Lord will assist vs and helpe our infirmities. For doth the Lord call to any seruice and not giue strength to performe it? yes doubtlesse though we find our infirmities still resting vpon vs, yet if we hold on a [Page 10] constant course in that calling we shall find supply of strength. The Lord could (if it had so pleased him) haue made Moses eloquent but he did not, that his glory might more appeare, yet he was with his mouth and taught him what to say as he promised.Exod. 4.12. Moses found continuall aide and assistance and supply of his want from the Lord, and thus shall they that goe on with good conscience in a law­full Vse. 2 calling. Againe doth the Lord many times dispose them that belong to him,Gods proui­dence wat­cheth ouer his children when they full little thinke of it. to a place and dignity cleane contrary to their meaning, will, purpose, and course of life formerly held? then let all Gods children learne for their comfort that Gods prouidence watcheth ouer them for their good, when they full little thinke of it, full little did Paul thinke when he breathed out threatnings and slaugh­ter against the Church of Christ that he should haue been a preacher of his Gospell, but that good wil and prouidence of God ouer his, euer waketh and neuer sleepeth, though they sleep, and neuer thinke of any such thing, nay please themselues in a contrary course, yet his prouidence is working for their comfort, health, life, aduancement vnto honor, &c. doe not many naturall things make this a cleare point and preach thus much vnto vs? growes not the grasse and corne when we sleepe, and the best hearbs for our health and vse? Come not sweet shewers when wee sleepe that make husbandmen reioyce and sing? and ma­ny other things make it manifest that the good prouidence of God watcheth ouer his children for their good when they full little thinke of it;Hest 6. excellent is that story of Mor­decai to this purpose. We there find that king Ahashuerosh when he could not sleep commanded the Chronicles to be read before him and finding there the loyalty of Mordecai that he had discouered a treason intended against him & yet had no honor nor dignity giuē him for that discouery, the king presently thought how and which way was fit to honor him and it was concluded by the aduice of Ha­man (who thought that the honor intended would haue [Page 11] light vpon himselfe) that Mordecai should be apparrelled with royall apparrell &c. as followeth in the Chapter. Poor Mordecai no doubt was a sleepe when this was concluded, and little thought of any such matter, but the good proui­dence of a gratious God that neuer sleepeth sent this com­fortable mercy to his child for his honor and for the good of the whole Church by his aduancement. Oh then let this and the like examples teach vs that Gods prouidence watcheth ouer vs for good when we little thinke of it, and that our good God purposeth to as many as be his chil­dren, such good as we can hardly imagine and let vs neuer fall from this God by distrustfull feare, that so careth and prouideth for his when they are asleepe, and when they runne on in a contrary course. We are further to marke that Paul riseth vp and ascendeth from his calling to the will of God, that he was now called to be an Apostle and being called he knew the Lord had before in his will and purpose appointed him to that office, for he knew not this but by the euent: whence ariseth this doctrine that Doct. 3 the will of God is signified and reuealed vnto vs either by the scripture the written word of God,Gods will re­uealed either by scripture or by particu­lar euents. or by particular euents, by the issues and falling out of things good or euil, for it is certaine that nothing comes to passe but by the will and prouidence of God, if it were otherwise the Lord were not almighty, which is not to be imagined, when therefore anything is come to passe Gods will is therein reuealed. For example when a mans house is burnt and his goods consumed then Gods will and pleasure is reuealed touching the losse of such things as Iob said.Iob 1.21. The Lord hath taken because the Lords will was manifested in the losse of his goods.

Obiect. Objection. Is Gods will reuealed in the euent of things good and euill, then God willeth euill? Answ. Answer. Euill is twofold, of punishment, and of sinne. The first God wil­leth and is the authour of it, for punishment being a worke of iustice against sinnne, is good, is willed, and wrought [Page 12] by God.Isa. 45.7. Amos. 3.6. But for the euill of sinne we must consider a dif­ference betweene sinne it selfe and the euent of sinne, or comming to passe of sinne, the first of these is euill, and the other good in respect of the end, to which it is by God di­sposed, namely his glory in the manifestation of his iustice and mercy. Now God willeth not sinne it selfe, but the e­uent or comming to passe of sinne, but how? not by effe­cting it, but by withholding his grace from the creature, and not hindering it when he might if he would and so ex consequenti, God willeth the euent of sinne he not hinde­ring it willingly permits it to be done for a good end, euen his glory, for the manifestation of his iustice and mercy. Vse. Vse. Would we then know Gods will both for matter of faith and fact,Knowledge of Gods will for faith. Fact is from the word of God, and of particular good and euill by the euents. both things to bee knowen beleeued and practised, looke then into the word of God. Would we againe know his will concerning particular good or e­uill, to come vpon the outward estate of our selues or o­thers, then tarry we the time the Lord hath appointed to discouer and make it knowen vnto vs by euent. It is ex­ceeding rash and hasty boldnesse in some, who dare goe about to search the will of God in things to come, by the helpe of wizards, witches and diabolicall meanes, yea a thing more frequent and common, and as wicked and damnable it is, that some many times gather arguments of life or death, of good or euill successe vpon their acti­ons and businesse, by the flying or crying of birds, by blee­ding of the nose, burning of the eare, falling of salt, by dreaming &c. This is a great abuse and profanation of the workes of Gods prouidence, the Lord hath not appointed these things to manifest his will in things to come to bee ominous or to portend good or euill, and to obserue them to that end, is a superstitious deuice of men seduced by Satan,Note. without any Christian or naturall reason. The Lord sometimes suffers the euent to answer the foolish obserua­tion of such as giue heed to these things in iudgement be­cause they giue heed vnto them,Deut. 14. and by that meanes the [Page 13] Deuill steales out of their hearts that assured trust in the prouidence of God, which is the chiefe stay of true belee­uers amidst the troubles and disorders of this world, and so, as the Preacher saith, as the fishes are taken in an euill net, Eccles. 9.12. and as the birds are caught in the snare, so are they snared in the euill time when it falles vpon them suddenly, they know not which way to turne themselues and to winde out of that trouble, nor whereto finde comfort, remember wee what wee finde to feare God aright,Deut. 28. and truly and then blessed shall wee be at home, abroad, in towne, in field, in basket, in dough, in sheep, in kine, &c. And contrariwise, cursed for want of religion and the feare of God, for that is reuea­led to be the cause of Gods curse, not because the Rauen flew ouer the house, &c. Now further, Paul making the will of God the efficient and first cause of his Apostleship, that being an outward state and condition of life, this ge­nerall conclusion followeth: from hence that the will and Doct. 4 prouidence of God doth appeare,Gods proui­dence is to be seene in the distinction of men into se­uerall callings and is to be seene in the distinction of men into seuerall callings, in ranging men into seuerall orders and degrees, disposing some to be A­postles, some Rulers and Magistrates, &c. For howsoeuer it seemes to be against nature; that whereas all men are of one nature, sprung of one originall, alike subiect to death, there should bee so great inequalitie amongst them, yet heerein shines forth the wonderfull prouidence of God, who out of so sundry orders and degrees of men doth ga­ther a sweet harmony and agreement, for the maintaining of he fellowship and society of mankinde, without which it could not stand, for one could not endure and beare an­other, there would range many outrages, vnlesse men were held in with the bridle of some greater authoritie and po­wer, yea more then this, the prouidence of God doth cleer­ly shew it selfe, euen in the confusions and disorders that be amongst men distinguished into seuerall callings, when in the place where there should be Iustice, there is worme­wood, and in the place of Iudgement wickednesse, yet [Page 14] therein appeares the prouidence of God, who doth wisely order and dispose things so disordered and intangled to a very good end, namely, the preseruation of the societie of mankinde: for it is a true position, better a tyranny then an Anarchy; better to endure tyrannicall oppressing Magi­strates, then to haue none at all: for that state where there is no publike power at all, but euery man may doe what seemes good in his owne eies, in stead of one tyrant makes many. Heerein then appeares the prouidence of God, by disposing men into different degrees & callings, though they be corrupt and disordered in their places, yet the Lord by his infinite wisedome doth order and dispose them to a good end.

Vse. This may settle and stay our mindes from wonder and amazement, when we see many corruptions and disorders in men of placeA stay to our mindes when we see disor­ders in men of place. and authoritie, when iustice and equitie is bought and sold as though the Lord did not regard: for certainly the Lords eie is ouer them in time to bring them to iudgement, and in the meane season as an excellent worke-master, who of crooked and vntoward matter frames an excellent worke, doth dispose them to the pre­seruation of societie, and in that to the good of his Church.Eccle. 4.7. It is the vse the Preacher makes; If in a Countrey thou seest, &c. be not astonied, &c. stand not as it were at a bay in a carefull and combersome cogitation, as if God did not see or regard; for questionlesse he that is on high, wat­cheth and wardeth ouer the highest, in due time to punish offendors, and disposeth of things confused and out of or­der, contrary to the nature of them, to a very good end.

Doct. 5 Againe, a second thing that may hence be concluded, is this:Euery mans place and portion in this world is appointed by the will of God. as Paul had his Apostleship by the will of God, so euery mans place and portion in this world is appointed vnto him by the will of God; euery mans condition, whe­ther high or low, rich or poore, publike or priuate, is allot­ted vnto him by the good pleasure of God; for his will and prouidence guiding and gouerning all other things, wee [Page 15] may not seclude and shut it out from hauing stroake in the conditions of men; no certainly, it is a generall aphorisme and sentence of Scripture, that the Lord maketh poore and maketh rich, bringeth low and exalteth, and euery man hath his portion at his appointment: he made Ioseph Gouernour of Aegypt, and hee made Lazarus lie begging at the rich mans gate: euery one hath his lot and conditi­on, not by hap or chance, but according to the ordinance and appointment of the Lord.

This doctrine ought to worke in euery Christian heart patience and peace, Vse. to be contented with the estate we en­ioy,Content­ment with the estate we enioy. whatsoeuer it is: for as the common prouerbe is beg­gers must be no choosers, and we are all beggers in respect of him who hath the rule and disposition of all things.Note. Haue I then little? it is the will of God I should haue but little, and I ought to be contented. Haue I more? it is more mercy, requiring more thankfulnesse, thankfull for the one, and thankfull for the other, and euer contented with Gods will. And to that end wee are to consider, first, that the calling and condition we are in being appointed of the Lord, is the best state and condition for vs, if we be Gods children: for he willing our eternall good, must needs will that is best fitting our seruice of him in this transitorie pas­sage. Secondly, we are to consider what a clog and hinde­rance to good du [...]ies discontentment is: they who are dis­contented with their state can neuer do their duty in their place and calling, their minds are happled and enthralled.1. Tim. 6.9. Lastly, consider that the outward blessings and good things being no sure signes of Gods fauour, if wee be not content with them, it makes it plaine, that we are not in his fauour, though we abound in outward good things: for to his children with the things themselues hee giues quietnes and contentment, wealth without woe, store without sore, and as we vse to say, it is the speech of Salomon, Psal 2.27.2. Pro [...] [...] 2 Discontent­ment is left to godlesse persons, who are ignorant of Gods proui­dence, so then let these things stirre vs vp to quietnesse and [Page 16] contentation, our dwelling heere or there is by the proui­dence of God, in a faire house or a foule: our condition of life, be it a rich trade or a poore, is by his appointment; wheresoeuer or howsoeuer, it is aboue our merit or desert, we therefore ought to be pleased and thankfull. Now in that Paul ioines Timothie a brother to himselfe in the writing of this Epistle,Paul and Ti­mothie ioined together. hee did it no doubt both to shew that hee wrote no priuate opinion of his owne, but such things as had consent of other true teachers of the Gospel, and also the better to mooue the Colossians to receiue his Doct. 6 doctrine: whence we may gather, that consent in true do­ctrine is an excellent thing,Consent in true doctrine is an excellent thing. & much to be regarded; when teachers meet together in one truth, as Paul and Timothie did, it is a thing of great vse and consequence; for besides this, that it doth free the teachers from the note and ble­mish of lightnesse and newfangled giddinesse, and that they teach not opinions of priuate fancie,2. Cor. 1.17. 1. Cor. 14.32. as Paul rea­sons for himselfe, and prooues himselfe to be free from lightnesse, it shewes that they follow the rule of the Apo­stle Besides this, it is of excellent vse in respect of the hea­rers, who if they be vnbeleeuers, not yet brought to the faith, are thereby mooued to faith and obedience, as the Apostle saith,1. Cor. 14.24. if all iointly prophesie, &c hee is rebuked of all, &c. which argues consent of those that rebuke, and then marke what followeth, he will fall downe on his face, and confesse that God is in the teachers, and so be moued to beleeue. If the hearers be such as already beleeue, then consent of teachers is a speciall inducement to constancie and perseuerance, and serues much for the further buil­ding of them vp in faith and holy duties. As in the raising vp a materiall building, ioint labour of many hands rids much worke, when mens hands worke together ioint­ly and cheerefully, then the building goes well forward, so in the spirituall building of the Church, it must needs be a notable furtherance of the worke of that building, when the builders take paines together with consent and good [Page 17] agreement. This we are to contend for, by earnest and har­ty Vse. 1 praier,We are to pray for good consent a­mong tea­chers. for certainly the diuell doth hinder the building of Gods Church by nothing more then by difference and dissentions amongst the builders. And seeing that by Gods mercy we haue in our Church consent in substance of doctrine necessary to saluation, this ought to moue vs to constancy and continuance, and not to be like chil­dren as the Apostle speakes, wauering and carried about with euery winde of doctrine by the deceipt and craftines of seducing Popish inchanters, for though they buzze into Vse. 2 the eares of the simple (thereby to seat themselues vpon their consciences,Consent in substance of doctrine in this Church ought to work in vs constancy.) that there is great difference and dissent amongst vs, and a maruellous consent among them of their Church, yet they that are able to iudge aright, see and perceiue the cleane contrary, that we by Gods mercy differ not in matter of substance but of circumstance, and their owne writers of speciall note auouch as much, Morton Apo­logia, Cathol. pag. 304. &c. seeing then all of sanctified iudge­ment amongst vs, and some of our aduersaries (trueth brea­king out of their mouthes) confesse that we differ not in matter of substance, let not difference for matter of cir­cumstance make vs begin to be cold and backsliding in matter of substance, no doubt the end the diuell driues at in our differences is Atheisme or Papisme, and he hath attai­ned his end in too many, let vs striue to disappoint him of his purpose, and to that end we are often to thinke on the argument of the Apostle. That if we follow factions, some hold of one and some of another,1. Cor. 1.13. we shall be brought to that exigent that we must either confesse Christ to be di­uided (a thing impossible) or our selues to be no members of Christ and that we are carnall.Cor. 3.3.4. So much of the first verse.

First, touching the parties to whom this Epistle was [Page 19] written, not to say any thing of the place of the City of Colosse but to speake of the titles,The parties written vnto in this second verse. and Epithites heere giuen to the Colossians (Saints, & Faithfull) the meaning of the Apostle in giuing these titles vnto them is this, that he held them such as were clensed by the blood of Christ from their sinnes, and had some measure of inward holi­nesse wrought in them, and that they were such as profes­sed the faith of Christ and were the adopted sons of God in him, and brethren and fellow heires of life eternall. It is first to be marked that the Apostle writes not to noble men, nor to rich men, no, nor to poore men, not to any order, sort, degree or condition of men apart, but to all ge­nerally at Colosse of what calling or state soeuer, stiling them with these titles (Saints, & Faithfull, &c.) the lesson hence is this that religion (as one saith) knowes not ou [...] Doctrine 1 persons, our outward callings and conditions, not that re­ligion doth not admit distinction of order and degrees of calling,Religion knowes not our outward callings and conditions. for therein the prouidence of God appeares as be­fore was shewed, but it respects not the outward states, and callings of men in propounding and applying the do­ctrine of grace and saluation. All in Christ of what calling state or degree soeuer are holy beleeuing brethren as the Apostle saith.Gal. 3.28. There is neither Iew, &c. all are one in Christ Iesus there is no difference nor inequality of them that be in Christ in respect of iustification and adoption; Objection. why a but will some say this seems contrary to that,Reuel. 22.11. where the holy Ghost saith he that is righteous, &c. or more righte­ous, if there be some increase of righteousnesse and iusti­fication; then there are different degrees and inequality.

Answer. Ans. The righteousnesse there spoken of is inherent wrought in them that are iustified which is a fruit of their iustification in Christ; of that there may be increase? some haue a greater measure of grace and sanctification then others, and accordingly shall haue a greater degree of glo­ry in heauen. But that righteousnesse by which a man is iust in the sight of God is not increased, for that is perfect [Page 18] in Christ; and admits no increase; they that are in him are equally iust in the sight of God as one saith well, he that truly beleeueth in Christ, is as iust as he that hath fulfilled the whole law; he that beleeues in Christ hath the perfe­ction of the law and so cannot haue any increase, it is then cleare that there is no difference nor inequality of them that are iustified and the adopted sons of God in Christ. This is full of sweet comfort to all such as beleeue in Christ though they be base and of low degree in the world, yet this doctrine tells them that they are the deare saints of God and in the sight of God equall and fellowes to the greatest, in respect of iustification and adoption. Let this comfort and incourage thee in euery good way. It is Vse. 1 commonly seen and one may easily obserue it,Comfort for godly poore professors. that many such as are poore and not like to rise in this world as their state seems most desperate in the eie of the world and in Vse. 2 their owne opinion, so they giue themselues ouer to a des­perate and lewed kind of life, to carelesse behauiour,For carelesse irreligious poore pro­fessors. to drunkennesse, to swearing, to railing, &c. and why? they foolishly thinke that as they are on the ground and can fall no lower, so they cannot rise or be in better estate then they are, and therefore care not what they speake or doe, nor what men thinke or speake of them; on that they wold but remember, that if they be in Christ though of meane condition in the world, yet they are equall and matchable to the best and greatest brethren, to the most noble, and to kings and princes, no doubt the consideration and com­fort of this, setled and wrought in their hearts, would raise vp their minds to better thoughts they would then thinke thus with themselues, though we be poore wretches and of meane condition and despised in the world, yet this is a great and singular comfort vnto vs, that we being in Christ, are as highly in Gods fauour as the best, we are as pretious vnto him as the apple of his owne eie, we haue title to his heauenly treasures (which are) better then all the riches and treasures in the world.

We haue the word of reconciliation the couen [...] [...] grace, and the broad seales of his kingdome belong [...] vnto vs, this is our comfort, and this comfort will [...] suffer the consideration of our poore estate to carry vs to do any thing vnworthy of this so excellent a condition. [...] men thus reason, they are poore and therefore will be ca [...] lesse in their carriage, then certainly as yet they haue [...] part in this comfort and sweet consolation, that they [...] [...] quall to the best in iustification and adoption; they [...] themselues equall in deed, but to whom? to saints fa [...]hf [...] &c. no, but to bruit beasts, as we read of Nebuchadne [...] that by sauage distraction was changed into the dispositio [...] of a bruit beast, for it is apparant to themselues that [...] are inferior to other men in outward condition end [...] scripture maketh it plaine that by disobedience to [...] man doth degenerate from his kind and becomes lik [...] [...] bruit beast that perisheth.Psal. 49 20. Luk 13.32. Mark. 8.33. Nay like Satan, for which ca [...] our Sauiour calleth Herod a Fox. And Peter one of his o [...] disciples, Satan. Let then all poore despised ones i [...] th [...] world comfort themselues in this, that in Christ they [...] equall to the best in respect of iustification and adop [...] and withall remember to rise vp from this comfort to a li [...] beseeming such as are iustified and adopted.

Doctrine 2 Now further in that the Apostles calls the Colossia [...] brethren in Christ,All in Christ haue faith like pretious to the Apostles faith. a title signifying not only loue bu [...] equality, we may conclude that all in Christ haue fai [...] like pretious to the Apostles faith, such a faith as ma [...] them brethren to the Apostles, yea if we be in Christ o [...] faith saueth vs as truly and as certainly as the Apos [...] faith saued them. Peter makes it cleare. Simon Peter, & [...] ▪ And S. Iohn. 2. Epist. 1.1. 1. Epist. 1.2.3. The life appeared, that is Iesus Christ that [...] might also haue fellowship, &c. by faith in Iesus Chr [...] we haue fellowship with the Apostles, yea with God the [...] ther and with his sonne Iesus Christ.

If then we haue like pretious faith with the Apostles, i [...] by our faith we haue fellowship with them, yea with God [Page 21] himselfe, it must needs follow that they erre greatly who teach that the Apostles might be sure of saluation, but not other christians, that the Apostle might say, I am perswa­ded, &c. but we may not say so,Rom. 8.38. Therfore o­ther christians may be sure of their salua­tion as well as any of the Apostles. 1. Epist. 5.13. and that this is false and er­ronious, marke but that one sentence of S. Iohn these things I write to you, &c. S. Iohn writes to all Christians that they may know they haue eternall life, now knowledge as all define it, is a determination or fastning of the mind to one part with a certainty. If Christians then may know they haue eternall life, they may be setled, they may fasten their heart and soule to it with a certainty, so S. Paul speakes of himselfe and all other beleeuing Christians. We know,2 Cor. 5.1. The salutati­on of the par­ties written vnto. &c. eternall in the heauens, and what is that but euerlasting life, so much of the parties.

Now to the salutation in the words following. Grace, &c. Wherin the Apostle wisheth & praieth for two things to be giuen, Grace and peace, both from God the fountain of grace and peace, and from him not as an absolute God but as our father, and from the Lord Iesus Christ the mediator, by whom all good things come vnto vs; here then in this sa­lutation two generall things are to be stood vpon.Interpreta­tion. First the things wished and praied for (grace and peace) secondly, from whom they descend and come vnto vs. For the first, touching the fence and meaning of the words, we find in scripture a twofold acception of the word. (Grace) it sig­nifieth either the free and gratious fauour of God where­by he doth accept and is well pleased with his chosen in and for Christ, giuing them remission of sinnes iustificati­on, adoption, &c. or grace giuen, the gift of grace wrought in vs by his spirit, in both these acceptions we find the word vsed in one and the same sentence. Now here we are to vnderstand it in the first signification only,Rom. 5.15. as signifying the gratious fauour of God; whereby he doth imbrace his chosen,Rom. 5.1. and the word peace doth comprehend both in­ward peace, tranquility of mind and conscience spoken of, and outward peace with the creature, as Angels and men, [Page 22] yea with the beasts and stones as it is,Iob. 5.23. and outward welfare, prosperity and good successe, for so we read, Ioseph asked his brethren of their peace,Gen. 43.27. or as the word is translated of their prosperity. When therfore the Apostle wisheth grace and peace to the Colossians, it is as much as if he had said, I wish you the free and gratious fauour of God in Christ Iesus, and likewise quietnesse of conscience in respect of Gods fauour, and outward peace with all the creatures, yea good successe and prosperity in all things. Hence first we are to marke that the Apostle in his wish and praier for good to the Colossians, giues the first place to the grace and fauour of God, wishing them first grace, then peace. Doctrine 3 Hence our lesson is this; that the grace and fauour of God is the chiefest good thing of vs to be desired and sought after.The grace of God is the chiefest good thing to be sought after. It is the doctrine of our Sauiour, first seeke, &c. Dauid praied thus, Lord lift vp, &c. as if he had said, therein is my chiefe ioy and comfort, yea I find more true ioy and com­fort in that, then in the increase of wheat and wine. The Apostle saith he counted all things,Mat. 6.33. Psal. 6.7. &c. that he might be found in Christ, and so in the fauour of God, and there be many reasons why we should thus esteeme and be of the Reasons 1 Apostles mind, for why? the grace and fauour of God is proper and peculiar to his children. Riches and outward Reasons 2 things of this life are common to them with the wicked. Againe the grace and fauour of God makes the outward things of this life truly comfortable and blessings vnto vs, without which they are nothing but accursed vanities and vexation of spirit, as the Preacher speakes. And let vs com­pare the grace and fauour of God with the grace and fauor Reasons 3 of the world, euen the greatest fauour of the highest in the world, the grace and fauour of the world the most it can doe, is but to enrich or aduance vs, giuing vs leaue to enioy good things and possessions; in affliction and in the hower of death it cannot helpe nor deliuer vs from affliction) from despaire and death, but the fauour of God in the midst of trouble, sorrow, perplexity, and in the conflicts of consci­ence, [Page 23] giues comfort and consolation, yea it worketh such rest and reioycing of heart as all the goods in the world cannot yeeld. A man vpon his death bed galled with a guilty conscience would giue all the world (if it were his) for the least dram of that comfort Gods children find in the apprehension of Gods fauour. These things may serue not only to make knowne and to proue the truth of this, that Gods grace and fauour is most excellent, but also to affect and stir vp our Christian soules to breath and seeke after it aboue all things in the world, and let the considera­tion of the excellency of Gods fauour in Christ stir vs vp to spend both time and strength, not after the manner of the world, in hunting after riches and pleasures, but that we may find some assurance of Gods fauour towards vs, and to this end carefully vse we the meanes appointed both to beget in vs faith in the blood of Christ, whereby we may be assured of it, as hearing, reading, meditating in the word of God with praier, and also to ratifie & confirm; the same, as a frequent and a reuerent vse of the sacra­ments.

In the second place in that the Apostle ioines these two Doctrine 4 together (grace and peace) we are taught.Where there is assurance of Gods fauour there is peace of conscience and contrari­wise. Where there is assurance of the grace and fauour of God there is peace of conscience, where is no assurance nor perswasion of grace, there is no peace of conscience, then being &c. the Apo­stle makes peace towards God, that is peace of conscience, the fruit of iustification by faith, that when by faith we are assured of the remission of sinnes and Gods fauour, then wee shall haue peace of conscience. The reason and ground of this is, because Gods fauour in Christ doth dis­burden the conscience of that thing that sets God and the conscience at difference and enmity, and makes it accuse in the sight of God, namely the guilt and burden of sinne, and that being remooued by grace, and the conscience thereof perswaded, it must needes then bee quiet and at peace with God & excuse & comfort in the sight of God.

Vse. 1 Let this be thought on first by all ignorant & impeni­tent persons,Therefore ig­norant and impenitent persons haue no true peace of conscience let them know they haue no true peace of conscience, because that springs and growes out of this root, a certaine knowledge and assurance of grace which cannot stand either with affected ignorance or hard hear­ted impenitency; they may haue a drowsinesse or a sence­lesnesse of conscience, as it is in benummed and seared consciences: but they neither seeing their sinne nor fee­ling the sting of conscience cannot haue true peace of conscience, the feeling of sinne alwayes Gods giuing be­fore that.

Vse. 2 Again is there no peace of conscience where there is no assurance of grace,Therefore nothing in vs by the grace and merit of it, can pacifie the consci­ence in the sight of God. because grace onely doth release from sinne and so quiet the conscience, then how is it possible that any thing in vs by the dignity and merit of it should pacifie and settle the conscience in the sight of God? how can it be as the Church of Rome teacheth, that any good­nesse or righteousnesse inherent in vs should of it selfe breed true peace of conscience, it is impossible that the conscience should be quiet and ioifull vnlesse it haue peace through grace. For admit this (which can neuer be proo­ued) yet gtant this, that a man could aspire and come to a perfect measure of loue to God, euen perfect in measure and degree according to the exact rule of the law of God, yet could not that perfect loue procure remission of any one forepassed sinne, perfect loue in degree by the condi­tion of the couenant of workes doe this and thou shalt liue, can onely bring the recompence and reward of life, it cannot both procure life and also satisfie for sins past; that is no part of Gods promise annexed to his couenant of workes, he sayth not, doe this and thou shalt liue, and if thou faile in doing this and breake my Law, thou shalt by other good deedes done satisfie for that breach, no, the condition of perfect obedience in the morall Law propounded, once broken, there can be no compensation nor expiation but by punishment either in the person [Page 25] offending or some other in his stead, it is without question that the actiue obedience of Christ was most exact, hee in his life fulfilled the whole Law of God, yet was not that legall meritorious & most perfect obedience of his suffici­ent to procure remission of sins for then he died in vain, he must ouer and besides that suffer death, euen the cursed death of the crosse, and beare in his body and soule the extremity of Gods wrath before hee could satisfie Gods iustice for the sinnes of his chosen,1. Pet. 2.24. therefore it is sayd hee bare our sinnes &c. wee may then safely conclude against the Papists that it is not loue nor any other thing in vs (ad­mit it to bee most perfect) that can satisfie the Iustice of God, and so settle, the conscience, onely the assurance of grace and of the fauour of God in Christ can doe it.

Now in that the Apostle wisheth peace to the Colossi­ans Doctrine 5 vnder that title,We may law­fully and it is our duty to pray for the peace of the Church. vnderstanding not only inward peace as hath beene declared, but outward prosperity, wee are taught that we may lawfully, yea our duety is to pray for the peace and prosperity of the Church. Wee shall finde through the tenour of the whole Scripture, that if Gods children found comfort or reioycing in good things and blessings of God temporall or eternall, their care hath been to vse all good meanes for the continuance of them, as Dauid finding true ioy in beholding the prosperity of Ie­rusalem,Psal. 1 [...]2.6.7. stirreth vp himselfe and others to pray for the con­tinua [...]e of it. Reasons why we should so doe are, first be­cause we shall be therein like God himselfe, who is sayd to reioyce in doing good to his Church. Secondly, we shall thereby testifie our communion with the Church, that we are members of it, and haue a fellow-feeling both of the good and of the afflictions of the Church, but a more spe­ciall conclusion following also from hence is this,We may also pray for tem­porall good things, in par­ticular. Iam. 5.14. that as the Apostle prayed for peace, so it is lawfull for vs to pray for temporall good things in particular for health, liberty, peace, plenty, fruitfull seasons, &c. is any sicke &c. where wee see the elders of the Church sent for, are to pray for [Page 26] the health of the sicke, by proportion wee may call vpon God for other temporall blessings, examples are many to this purpose. Moses prayed for victory against the Amale­kites, Exod. 17.11. Gen. 17.18. Rom. 1.10. Abraham that Israel might liue, and was heard, Paul for a prosperous iourny. The ground of this is the pro­mise of God, who hath promised to preserue his Church and Children in this life, and to supply their necessarie wants, and what he hath promised we may lawfully pray for, Gods promise is the ground of prayer; against this some take exception,Exception. and say, we know not whether tem­porall good things will be good or hurtfull vnto vs. Ther­fore we are to leaue them to be giuen at the pleasure of the Lord. Answ. Answer, In prayer wee are not to regard our owne knowledge of the successe and euent of temporall good things wee pray for, but referre that to the wisedome of God who knowes what is good for vs, and if hee see them good, will grant them vnto vs, if not will with hold them. Therefore notwithstanding this, it remaines a truth that wee may lawfully pray for temporall things, and that wee may haue more speciall direction in this point,Two needfull cautions. because it is to be vnderstood with some caution of necessity to bee obserued in the practise of it: seeke we no further then the words of the Apostle in this place, where wee haue these two cautions offered to be thought on; first that wee pray 1 for them in the second place. First pray for grace then for peace and prosperity, first of all if we want pardon [...] sinne and be not reconciled to God, wee haue no right to tem­porall good things. God may say vnto vs when wee aske them at his hands, as Christ says to the woman in the Go­spell, it is not meet to take the childrens bread and giue it 2 vnto whelps. Secondly, that we pray for grace with them, that we neuer pray for any temporall blessing alone, but for the blessing of God vpon it, for grace with it, to vse it well to Gods glory and our comfort &c. for as wholesome and good meat taken into a corrupt stomacke feedes bad humours, and breakes out into vlcers and sores, so tempo­rall [Page 27] good things receiued of wicked and gracelesse per­sons, giue nourishment to sinfull lusts of the heart, which breake out in pride, in wantonnesse, in riot, and in many disorders. The vse Vse. of this is thus much that seeing it is lawfull to pray for temporall good things,We are ther­fore to take of the guilti­nesse of an euill consci­ence in com­ming by tem­porall things. so as we pray for grace in the first place, and for grace with them that we may vse them well, let vs take heed we set not a barre be­tween our selues and praier for a blessing vpon the tempo­rall good things we inioy, that is the guiltinesse of consci­ence in ill getting of them. For can a theefe pray ouer his booty that God would blesse it? he cannot, no more can we pray for grace and the blessing of God vpon our tem­porall good things if our consciences tel vs we haue gotten them ill. And so much of the things wished and praied for by the Apostle, &c.The foun­taine from whēce things wished for do descend. Let vs come to see from whence they descend, and first they are said to come from God the fountaine of all goodnesse, and from him as a father. For the right vnderstanding of the words, we must know that by the word father is principally vnderstood the first per­son in the trinity, yet so as in heart and mind we must con­ceiue the Son and the holy Ghost. For it is a rule in diuinity that the word (father) is taken personally and by it meant the first person in the Trinity,The word father taken two waies personally and essentially. when one person is confered with another, as vet. 3. but when it standeth in relation to vs it is taken essentially & to be vnderstood of the father, Son and holy Ghost, subsisting in the same Godhead and diuine nature.Note. Here by the way we may see how silly a shift it is that is vsed by the Papists to elude and put of our argu­ment from this word father against inuocation of saints, for when we reason thus (Christ hath taught vs to call on God the father only, therefore not on Angell or Saint) they reply, this concludes not, for if this stand good, Christ hath taught vs to call vpon God the father, and therefore not vpon Angels and Saints, then this likewise is a good inference therefore not vpon God the Son, nor vpon God the holy Ghost, the rule deliuered ouerthrowes this excep­tion, [Page 28] for in calling on God our father we call vpon God the father son and holy Ghost.God is our father three waies and in what sence he is called our father. Luk. 3.38. Gal. 4.5.6. 1. Pet. 1.23. But for the better clearing of these words we are to know that God is our father, three waies. First in regard of creation, so Adam is called the son of God. Secondly by adoption in Christ, thirdly in regard of sanctification and regeneration by the word and spirit. We are borne anew, &c. and so made sons of God by, &c. in this place we are to vnderstand the Apostle not in the first re­spect, but in the second and third, that he praied for grace and peace, not from God our father by creation, but by adoption and regeneration: for as we are Gods creatures only, and haue no other priuiledge, we dare not aproach his presence hauing defaced his image, and by sin fallen from our first estate of creation. The words thus vnder­stood Doctrine 6 do affoord a double instruction one of comfort, and another of duty.For comfort we may de­pend vpon God with full assurance seeing he is our gratious father in Christ. For the first in that God is our father in Christ, hereupon all that be in Christ are taught to repose their whole trust and assiance of their hearts in him, to de­pend wholly on him for grace and mercy, and all good things. For why? he is God all-sufficient able to command heauen and earth, to serue for our good. And he is God our father willing to do vs good, yea such a father as cannot grow out of kind, and leaue of to be kind, and tenderly affected towards his children,Isay 49.15. he can as soone cease to be God (which is impossible) as forget to doe good to his sons Vse. 1 and daughters. Can a woman. &c. though she could, yet &c. saith the Lord to Zion. We are not to doubt of Gods proui­dence in the time of need. Away then with all doubting of the good prouidence of God in the time of need, if wee which are euill yet in the nature of fathers prouide good things for our children, how much more shall our heauen­ly father prouide for the good of his children, it is our Sa­uiours argument,Mat. 7.11. and let not reason stand against it, god is our father who hath giuen his owne deare son to die for vs to make vs his children,Rom. 8 32. how then shall he not with him, &c. that is the argument of the Apostle. Let me ioine to these a third argument, God made himselfe knowne to be [Page 29] our gratious and prouident father, before we could know much lesse acknowledge our selues to be his children, he formed vs in the wombe, he brought vs out in due time into the world, he prouided milke in the breasts, nourish­ment and all things needfull for vs, yea more, he entred into couenant with vs (with as many of vs as be in Christ) to be our God and father, and we to be his children for euer, he signed and sealed this couenant by the sacrament of baptisme the solemne seale of our adoption to be his sons and daugthers, all these he did before we knew what was done vnto vs, and will he now forget to prouide good for vs, when we know and acknowledge him, and by faith depend vpon him? it is not possible, let then the comfort of this raise is vp to an assured trust at all times in the pro­uidence of God our good and gratious father. Againe, se­condly Vse. 2 is God our Father,For comfort. God cannot see vs to be long in trou­ble seeing he is our merci­full father. are we his adopted sonnes and daughters in Christ, then let vs know for our further com­fort that the Lord cannot long behold our miseries and afflictions, without pitty and compassion, our sighes, our groanes, our sobs of sorrow, and teares of repentance in time of trouble and distresse, cannot long be vnrespected of the Lord, as a man of tender bowels cannot looke vpon his child humbled, and vpon his knees, and weeping before him, but be mooued to pitty and towards him, much lesse can the Lord being the father and fountaine of all com­passion and mercy. And to giue further strength to this comfort see and consider a notable patheticall speech of the Lord,Hosea 11.8.9. where the Lord makes as it were a demurre and pause vpon the matter, when he was to execute his iudge­ment on his people, and faith, how shall I giue thee vp on Ephraim, &c. could euer father speake more compassio­nately ouer his child, when he is about to beat him? surely no tongue can expresse the pitty and tender compassion of the Lord; now if the Lord haue such a melting heart towards his poore people, that when the rod is vp, and he is ready to strike, he holds his hand of himselfe breaking [Page 30] out into these speeches, how should I doe it? my heart i [...] turned vp and downe in me, oh then what force haue o [...] sighes and groanes before him in time of our distresse. If we be his children how do our teares of vnfained repen­tance flowing from a grieued heart, moue the Lord to pit­ty? can he continue to strike vs holding vp our hands for mercy, looking vpon him with watry eies, humbled in the dust before him, and for Christ his sake begging pardon of sinne, crauing ease, comfort, and reliefe. No, no, be assu­red of it, he is our father, a kind, a louing, a good and ten­der father, he seeing our trouble and hearing our groanes, will be mooued to pitty, and not faile in due time to send comfort either of strength or deliuerance, let this comfort and cheare vp the hearts of all the sonnes and daughters of God in Christ. Now further in that God is our father, Doctrine 7 this must teach vs to carry the affection of children, loue reuerence,For duty. feare, humility, and obedience towards him. If we call him father,1. Pet. 1.17. &c. as often as we open our mouths and call God our father, so often euen of our owne mouthe [...] the Lord shall iudge vs.We must car­ry the affecti­on of chil­dren towards God seeing he is our fa­ther. If we neither liue nor desire to liue in the obedience of his children; as we take comfort in God to be our father, so we must also carry our selues as he may take pleasure in vs to be his children, or else the word fa­ther in the mouth and no duty of sonnes in the life makes God of a Father a Iudge vnto vs, and turnes his fauour into fury, his pitty into plagues, punishments, and iudgements against vs, yea our owne mouthes shall testifie against vs, and of them he will iudge and condemne vs. Let vs then take this profit by it, that God is our Father, euen to re­forme vs daily as the Lord shall giue grace and strength in­to the obedience of children, and so much of the first au­thor and giuer of grace and peace in these words from God our father.Grace and peace come from our Lord Iesus Christ imme­diately.

Now touching the last words of this verse, the Apostle sayth, grace and peace come from the Lord Iesus Christ, that is immediately, for grace and peace come from God the Fa­ther [Page 31] as from the fountain, but by the mediation of Christ, and it is to bee marked that the Apostle cals Christ (the Lord) in generall, not in restraining the word (Lord) as standing in relation to his members as in the next verse. Now Christ is called (the Lord) as hauing full power ouer all things as being Lord of life and death, of Heauen, Hell and of all creatures in heauen and earth, so wee read, this power Christ hath not onely as he is God,Act. 3.15. Act. 2, 36. & 5.31. equall to his Fa­ther, but as man also by the donation and gift of his Fa­ther, more shall bee spoken of this title in the next verse. Now in that Christ our Sauiour is Lord of life and glory, Doctrine 8 and giuer of grace, peace, repentance,Christ is God coeternall & coequall with his Father. and remission of sinnes, we may hence conclude that hee is God coeternall with his Father, and coequall to his Father, and this is cleere in many places of the Scripture, and by his miracu­lous workes, manifesting diuine power, and by the honor and diuine worship giuen vnto him both by men and Angels. Vse. And the consideration of this ought to strengthen the faith of as many as beleeue in Christ,This serueth strongly to strengthen our faith con­cerning the sufficiency of the redempti­on rewroght by Christ. teaching them that by the merit of his death apprehended by faith, they haue grace and peace, full remission of sinnes and perfect redemptiom from eternall death and damnation, and so making them to rest wholly on his death, as a perfect satis­faction to God for their sinnes, for why? Christ our IESVS who was content to shed his bloud for vs, was not onely man but God, and all the workes of God are perfect, there­fore we need not seeke for grace & peace, satisfaction & re­mission of sins any where but in Christ. The works of pen­nance which the Popish sort hold able to satisfie for sinnes, which they foolishly terme veniall, doe mightily derogate from this one, full, perfect and sufficient sacrifice of Christ once suffered vpon the Crosse, for which one offering hath he consummated &c.Heb. 10.14. Christ who suffered was both God and man, vnited into one person, and by vertue of his God-head,Act. 20.28. he gaue power to his death to be meritori­ous and of infinite price and value, the Church is sayd to [Page 32] bee [...] [...]od not [...] suffer or shed [...] Christ [...]ffered [...]dely as [...] vnion Christ being God and man in one person, it is sayd that God shed his bloud, noting and giuing vs to vnder­stand for our comfort, the infinite merit and sufficiency of his death, that the person suffering, being not meete man but God also, his death was a sufficient satisfaction for our sinnes.

In this verse, the Apostle beginnes the preface to his whole Epistle,The begin­ning of the preface to the whole Epistle. and continues it to the twelfth verse, and it stands vpon a congratulation and a prayer. The congra­tulation from this third verse to the ninth, the prayer in the verses following.

The generall exposition of the Apostles congratulati­on & prayer.The words of this third verse, containe the generall pro­position both of the Apostles congratulation and prayer, that he and Timothy did congratulate and reioice and pray for the Colossians, his congratulation is expressed by the manner of it, namely, a giuing thankes to God, who is heere described by relation to Christ (we giue thankes &c.) his prayer is set out by the time (alwayes) that whensoeuer hee prayed, hee was mindefull of them, and prayed for them: these are the generall things contained in this verse, wherein we are to marke that the Apostle expressing his congratulation or reioycing, by giuing thankes for good things, that thankesgiuing fals into prayer, he beginnes in thankesgiuing and he ends in prayer; his thankesgiuing begets and brings foorth prayer: The point hence arising is this.

Doct. 1 That one grace well vsed brings forth another, as there is a combination of sinnes,One grace well vsed brings foorth another. one sinne neuer goes alone but begets and brings forth another; so is on grace attending vpon another, and is linked and lapped within another, [Page 33] where grace is well vsed it will encrease, the things of this world, the more they are vsed the more they are worne, but it is contrary in the graces of the spirit of God, one of them begets and brings forth another,Rom. 5.4. as the Apostle saith patience &c. we may obserue it in our selues, that as many as haue hearts opened as Lidia had,Act. 16.14. to attend to the word preached, that attending with care brings vs to vnderstand the word, vnderstanding and knowledge vsed begets faith and good affection, those being stirred vp and exercised, bring foorth a proportionable measure of obedience and practise, where the grace of attention and meditation is is not vsed, it makes many good lessons fall as seede vpon the pauement, and makes men ignorant of some principall things wherein they haue often beene instructed; Vse. this ought to teach men to make much of the least measure of grace,We must make much of the least measure of grace. Mat. 25.29. let them cherish it and vse it, and it will increase as our Sauiour hath promised to him &c. And not to goe from the particular heere offered, if men congratulate and reioyce with others for good things found in them, or vse to reioyce for good things bestowed on themselues tem­porall or spitituall, giuing thankes to God for the same, that reioycing of theirs going vp to Heauen in thankes to God; from him will be sent downe further grace, euen the grace of prayer and calling vpon God, and from thence further feeling and comfort in those good things.

Secondly, in that the Apostle gaue thankes and made Doct. 2 prayer to God onely,Religious in­uocation be­longs only to God. we are taught that religious inuoca­tion standing in petition, and thankesgiuing belongs only to God, and this may be confirmed, besides many testi­monies of Scripture, by many reasons viz. the very in­stinct of nature teacheth, whom we make our God, him to pray vnto; though the Heathen had many gods, and so did not call on the true God, yet they thought none was to be called vpon but a God; they alwaies call on him or them, whom they accompted gods,Iona. 1.5. the mariners being heathen Idolaters cried euery man to his god, so that to [Page 34] whom prayer belongs, hee is God by opinion of the Heathen, yea the bruite creatures in their kinde call on God &c. he giueth food &c. in many verses Dauid exci­teth all creatures to praise the Lord.Psal. 147.9. Psal. 148. Secondly, Inuocati­on is a sacrifice of the New Testament foretold;Mal. 1.11. Heb. 13.15. hence gi­uing of thankes is called a sacrifice. Now all sacrifices are to be offered to God only.Exod. 22.20. Act. 14 14. He that offereth &c. Barnabas and Paul rent their clothes &c. when the people of Lystra would haue sacrificed vnto them. Thirdly, bee able to heare, vnderstand and helpe them that pray vnto him, yea he must haue knowledge of their hearts, because prayer is sometime,Exod. 14 15. Suspirium cordis, but a sigh of the heart. Wher­fore criest thou, sayth the Lord to Moses, yet hee spake neuer a word.1. Sam 1.13. Act. 1.24. Hannah spake in her heart &c. but God on­ly knoweth the hearts, therefore to God onely must pray­er be made. Last of all, Inuocation and Faith must al­wayes goe together, it is the argument of the Apostle. How shall they call &c. Rom. 10.14. Now we must beleeue only in God therefore to him only must we pray, Ʋse. this point being thus cleered and prooued,Confutation of inuocation of Angels & Saints. it meeteth with the opinion of the Papists, who hold and labour to maintaine inuocation of Angels and Saints departed, that opinion cannot stand with this truth of God: but they endeauor to vphold their opinion by this reason; say they it is lawfull to call vpon men liuing heere vpon the earth, while wee liue together we may request one anothers prayers as Paul did, therfore it is lawfull to call on Saints departed, for say they, if it be not lawfull,Rom. 15 30. then is it for one of these causes, either because they will not heare vs, but (say they) that is not so, because now they haue greater loue vnto vs; then when they were on the earth: or because they know not what we pray for, but that also is not so, because look how the Angels know the conuersion of a sinner and reioyce, so the Saints depar­ted know it, or lastly, because iniury is done to God or to Christ, but this is otherwise, for then wee might not re­quest men liuing to pray for vs.

This argument hath many branches. First I answer to it in generall, that the consequent is naught, we may re­quest the liuing to pray for vs, therefore we may pray to Saints departed, because for the first we haue both precept and promise, for the other neither. Againe, touching their proofes first it is true, Saints departed haue greater loue, for loue continueth for euer.1. Cor. 13.8. Yet the loue of Saints depar­ted is nothing else but a constant vnchangeable and conti­nuall desire, whereby they wish eternall happinesse and sal­uation to the whole Church of God, and to all the faith­full, and that the kingdome of Christ might be perfected in all his members, thus we may grant that Saints in hea­uen doe pray for vs that is, they wish well to the whole mi­litant Church, and to all the members equally and indiffe­rently, but to say they pray for one and not for another, cannot be granted, because it is contrary to that loue they beare equally to all, and further they are exempt from that feeling of our particular miseries, which they had on the earth, because that would detract from their perfect ioy and glory, therefore we may not conclude from their loue, that they pray for any one in particular. Secondly, where­as they say, as the Angells know the conuersion of a sinner so the saints departed know it. We answer, there is not the same reason why the saints departed should know it as the Angells doe; because the Angells are appointed ministring spirits and know many particulars which happen vnto vs,Heb. 1.14. and many of our priuate necessities, but the Saints do not, being alwaies absent, and yet worship, and consequently inuocation of Angels is forbidden in the second Chapter of this Epistle and eighteenth verse, therefore much more of Saints they neither knowing nor hearing our prayers Ob. God reueales to them what is praied for; we answer againe, this appeares not by any place of scripture. Second­ly, to what end should we pray vnto them if they know not what we aske but by reuelation (and to the last thing they alledge we answer. That it doth derogate from Gods glory [Page 36] and from the perfect mediation of Christ to call on Saints departed, whereas they except. Then to request the liuing to pray for vs, we answer as before, the case is not alike. First because we haue both precept and promise for the one and not for the other. Secondly, we make not the liuing mediators, as they doe Saints departed, but only request their mutuall praiers to commend our suites to Christ our head; they hauing a fellow feeling of our wants, as we haue of theirs, and so as members together, we send vp our mutuall praiers vnto God, and exercise our charity one towards another, and so notwithstanding this cauilling of the Papists it still remaines a firme truth that inuocation and prayer belongs only to God.

Now to the Apostles description of God to whom he gaue thanks and praied; God is here described by rela­tion to Christ, that he is the father of Christ our Lord and Sauiour,God is the father of Christ as he is God, and as he is man. the word (father) here standing in relation to Christ is taken personally as before we noted, and that we may rightly conceiue how God is the father of Christ, Christ being both God and man, we must know that God is the father of Christ in respect of his deity, by nature, be­cause he is of the same eternall essence with the father, begotten from all eternity, and so the only begotten sonne of God,Ioh. 3.16. and in respect of his humanity, not because he had substance of body and soule from the substance of his fa­ther, but because as man he was conceiued by the worke of the holy Ghost, and by personall vnion his humanity is assumed and doth subsist in his deity,Luk 1.35. the word was made flesh, and thus God is the father of Christ.

Ioh. 1.14.We are further to marke that God is the father of our Lord Iesus Christ,How we are to conceiue of Christ in respect of Gods chosen. whereby the Apostle giues vs to vnder­stand how we are to conceiue of Christ in respect of Gods chosen, as that he is their sauiour and their Lord, not only as he is Lord ouer all creatures, but in more speciall man­ner, and that in a double respect, first in respect of freee do­nation from his father,Ioh. 17.9. secondly in respect of his worke [Page 37] of redemption. Ye are not your owne, for yee, &c. and so much may serue for the meaning of the words.1 Cor. 6.19.20 Now we are to mark that the Apostle gaue thanks and sent vp prai­ers to God, not as he is an absolute God, but as he is the father of Christ, and in him a father to all that belong to Christ. And this is the Apostles ordinary forme of praier and thanksgiuing in the beginning almost of euery Epistle: Our lesson hence is this, that our praiers to God must in like manner be offered vp in the name and mediation Doct. 3 of Christ only. There is one God, and as there is one God,Praiers must bee offered vp to God in the mediation of Christ onely. so one mediator, in his name only must we come to Gods throne. How the Papists do cauil on this place it is known, say they Christ is the only mediator of redemption, but the saints are mediators of intercession, this distinction is most foolish, it makes the body not answer to the shadow, nor the trueth correspondent to the figures, for the high priest in time of the law was in figure a mediator both of expiation by sacrifices, & of intercession by praiers,1 Tim. 2.5. & did shadow and shew, that in time of the new testament both these things should be conioyned and meete together in Christ: again, it doth rob Christ of a great part of his honor belonging to his Priesthood, for Christ hath not onely by his owne sufficient sacrifice, consecrated, but sits also at the right hand of his Father, to make request for them.Heb. 10.14. Rom 8.32. Heb. 7.24.25. Christ his Priesthood is euerlasting, therefore his intercession is perpetuall, it is the Apostles reason, and to this wee may ioyne other reasons. First; we by reason of sinne, & because of our vnworthinesse are all chased from the throne of God, and wee are not able to stand before the throne of glory, till it be changed into a throne of grace, he therfore that is our mediator and intercessor to goe betweene God and vs, must bee able to take away sinne and to procure righteousnesse, life, and the fauour of God. Christ onely is able to do these things, therfore in his name onely must we offer vp our prayers. Againe, he must be our mediator, in whose name we haue promise to be heard:Ioh. 14.13.14. but in Christ [Page 38] onely this promise is made, Whatsoeuer ye shall aske, &c.

Rom. 8.26. Obiect. Object. We read the spirit it selfe maketh request. and ver. 27. the spirit maketh request for the Saints, therefore Christ is not our mediator onely.

Answ. The answer is easie, if we obserue the words, and rightly vnderstand them. For when the Apostle saith, the spirit maketh request for vs with groanes, we may not take it that the Holy Ghost is subiect vnto griefe or passion, but that he doth breath into the hearts of the faithfull, such moti­ons whereby they do earnestly cry vnto God, he maketh or teacheth them to pray with most vehement desires, sighes, and groanings: or hence is he said to make request for them as we heare it;Reu. 22.17. The Spirit and the bride say (come) not that the holy ghost doth pray for the comming of Christ, but because he enflameth the Church with a vehe­ment desire of his comming: so it remaines a trueth, that Christ only is our mediator and intercessor between God and vs.

Ʋse. 1 To passe ouer the opinion of the Papists. First of all our meditation vpon this point ought to be to this purpose,In praier to God we must be far from a conceipt of a­ny worthines in our selues. are we to come to God in praier, in the name and medita­tiō of Christ alone? must we hope to be heard & respected of the Lord onely in, and for his beloued son Christ Iesus, then it ought to be far from vs, when we come to God in prayers to be lift vp in any the least conceit of any worthi­nes in our selues though we be regenerate, and though we be the children of God and such as feare God, yet must we not thinke to be heard for our faith, and for our feare of God, if we doe, we come not in the mediation of Christ, for to come in his name & mediation is not only in word to call on God through Iesus Christ, and to conclude our prayers with these words commonly vsed at the shutting vp of prayer (through Iesus Christ our Lord) but to offer vp our praiers in the merit of his death the price of our re­demption, and that cannot stand with any the least confi­dence in any thing in our selues. Object. Againe, we comming in [Page 39] confidence of some thing in our selues, we come to a God cloathed with iustice and iudgement, ready to powre out his wrath vpon vs; happily some will say, may wee not in our praiers stand vpon it, and pleade it in the sight of God that we are his seruants and children: did not Dauid thus.Psalm. 86.2. 2. King. 20.3. Did not Hezechiah thus frame his praier. I beseech thee O Lord remember, &c. hath not God promised to heare and and accept the praiers of his children?

Ans. Dauid and Hezekiah in the places cited, Answ. did not plead the merit of their righteousnesse, but onely testifie that they were the children of God regenerate, and such men as to whom God hath promised to be good and gra­tious, they did onely assure themselues that Gods promise of helpe and deliuerance pertained to them in particular, because they were of that number. For as we haue it, the eies of the Lord are vpon, &c. Thus far as many as truly feare God,Psal. 34.15. may vse the benefit of a good conscience and their owne integritie, to confirme them in the promises of God made to his children, their consciences bearing witnesse that they are such as truely feare God, they may hereupon comfort themselues with assurance that their praiers are precious to the Lord. That is the vse of the feare of God in the time of praier, we are not to plead to bee heard for the feare of God, but to assure our hearts by it to bee ac­cepted in, and through Christ.

Again, the consideration of this may comfort vs against Ʋse. 2 a fiery dart of the Deuill,Comfort a­gainst a fiery dart of satan. wherewith he many times trou­bles the weake, namely this, that they are vnworthy, vile, and wretched, the deuill will goe about to perswade them, that they are so vnworthy as they may not pray to God, nor expect any fauour from him, in this case the weake Christian may comfort himselfe, and raise vp his heart, and beat backe the assault of Satan with this, that he comes to God not in his own name, nor any other name, but in the name of Christ, and in him his vnworthinesse is couered; in and by him, the throne of glory and Iustice is changed [Page 40] into a throne of grace, and therefore we are not to be dri­uen away from God, in regard of our vnworthinesse, but to be truely humbled for it, and to bewaile it, and in hum­ble confession of it to come to God, who hath promised to haue respect in Christ to such as are of broken and con­trite hearts. In this description (Father of our Lord, &c.) Doct. 4 the Apostle further teacheth vs how we are to conceiue of Christ;They that ac­knowledge Christ their Iesus, must al­so acknow­ledge him their Lord. Mat. 11.29. the point of instruction is this, that as many as acknowledge Christ their Iesus, must also acknowledge him their Lord, that is the right faith in Christ, we hold it an Article of our faith, wee are taught as much by Christ himselfe, that such as come to him by faith, and find com­fort in him, must take his yoke on them, how then doe they deceiue themselues, and feed vpon a fancy, who will haue Christ to beare the burden of their sins, and yet ne­uer submit their neckes to beare his yoke, Vse. a Redeemer they will haue him, but not a Lord,They deceiue themselues, who will haue Christ a Re­deemer but not a Lord. they will haue a por­tion in his redemption, but their owne lusts must be their Lords, they will be saued by grace, and yet liue the life of nature, follow after drunkennesse and all manner of pro­phanesse, as they are led by the lusts of their owne hearts, let such know that they are bewitched with a strong delu­sion of the Deuill, they set vp a Christ of their owne fra­ming, and beleeue not in Christ propounded and set forth in the Gospell, for let them thinke on it with reason, can they imagin that they hold Christ their Lord, whom they daily despite and crucifie, I think they are not so fond and foolish. Now this they doe by their sinnes, who continue hardened and vnrepentant in their sinnes, therefore it is said, one day they shall see him whom they haue pierced, if men hold not Christ a Lord,Reuel. 1.7. they cannot hold him a Sa­uiour, for these two are conioined. If euer then we would find comfort in Christ, we must learne to make him our Lord, and suffer him to rule in our heart and liues. Now to the last words of this verse, wherein the Apostle sets it downe in generall, that hee praied afterward, expressing [Page 41] the particular matter of his praiers, and hee settes it not downe barely, that he praied, but together with it, the time (alwaies) that is to say, euer when he called vpon God for himselfe he ceased not to pray for them, as he saith vers. 9 not to say any thing of the time heere mentioned, we shall speake of it more fitly, cap. 4.2. The point hence to be ob­serued is this. In that the Apostle praied for the Colossi­ans for whom hee gaue thankes, by his example wee are taught that we are to lift vp our praiers to God, euen then when wee haue cause to praise God, when wee haue iust Doct. 5 cause to giue thankes to God for good things in our selues or others, euen then are we also to bee humbled in praier,When wee pray to God we haue also iust cause to praise him, and so on the contrary. for why? besides this that there is no man, who hath such measure of gifts and good things, but that so long as he is in this world hee hath his wants, and is to pray for a supply for them; besides this, praier is a speciall meanes sanctified and appointed of the Lord, to procure and to bring downe his blessing on good things for the continu­ance and increase of them: yea such a meanes, as by it o­ther meanes, which must not be neglected, receiue a bles­sing from the Lord, good meanes seruing for the continu­ance of good things vnto vs, vsed without praier are commonly crossed and cursed, because the Lord cannot away to be made a seruant to flesh and bloud, but being vsed with praier they are blessed and they prosper. There­fore praier must reach as farre as any matter of thankesgi­uing, what things soeuer doe minister matter of praise and thankesgiuing to the Lord, the same giues vs iust cause of praier for a blessing vpon them, and wee must take know­ledge of this duty, and labour to practise it.

In the time of want men will fall on their knees, Vse. and cal on the Lord,Men are wanting in the practise of this dutie. Hos. 5.15. Exod. 5.1. with some men, want is more forcible to make them pray, then the commandement of God, the commandement came to Pharaoh, let my people goe that they, &c. but he in his ruffe and prosperity answered, who is the Lord, yet afterward when hee was plagued, and his [Page 42] stomacke beaten downe with an iron rod, hee confessed the Lord,Exod. 10.17. and desired Moses and Aaron to pray for him. Thus many in time of sickenesse, trouble and distresse will pray vnto the Lord, but in time of health and plentie, in time of abundance, they are hardly drawne to this duty, nay, then they say vnto God, as we haue it, depart from vs &c. men many times promise vnto themselues a perpetui­ty in their goods,Iob. 21.14.15 as the rich man did, but wee know the answer of God vnto him,Luk. 12.19. thou foole, &c. and take we heede we deserue not the same title, would we haue sure and cer­taine hould of good things, then pray we for the continu­ance of them, let our praier reach as farre as we haue mat­ter and cause of thanksgiuing, euen then when Gods bles­sing is on our Tabernacles,Iob. 29.6. as Iob speaketh, when wee wash, &c. when wee haue the blessings of God in abundance, then are we to bee humbled in praier, and because we are commonly carelesse of this duty in time of prosperity, know we, that if we lift vp our hands and voices in praier onely, when we are vnder the hand of God, that praier is a praier of nature, not of grace: for nature teacheth the bruit beast to groane vnder the burden, when we are pin­ched then nature teacheth vs to cry for helpe, it is not a praier of grace, and the free spirit of God, and such praier, may stand and goe hand in hand, with wilfull rebellion against God, the Lord saith, his people in time of a great dearth assembled themselues for corne and wine, and yet they rebelled against him, Hos. 7.14. if then we would haue our praier a free will-offering, and so pleasing vnto God as a sweet fruit of his owne spirit, and a testimony of our free obedience, we must be carried to a quicke and ready performance of it, e­uen then when we haue matter of praise and thanksgiuing

Now come we to the fourth verse. Wherein are laide Ver. 4 before vs the things, for which the Apostle gaue thanks in the behalfe of the Colossians,The things for which the Apostle gaue thankes. namely, their faith and loue with the proper obiect of them both, of their faith, Christ Iesus, of their loue, the Saints, and that generally towards [Page 43] all the Saints, and this matter of thankesgiuing is further amplified by the time that since &c. that is the summe and substance of the verse; wherein first obserue we the things for which the Apostle gaue thankes, and those were not things of the world, outward things; but things spirituall, Doct. 1 when this conclusion followeth,Our thankes­giuing to God in the behalfe of our friends must be espe­cially for spi­rituall good things in thē Heb. 6.9. 2. Cor. 7. that our reioycing and giuing of thanks to God in the behalfe of our friends, such as we are bound to tender and more entirely to respect must especially be for spirituall things in them, for things pertaining to Gods Kingdome, and such as accompany their saluatiō, as the holy Ghost speaketh, see we the Apo­stles reioycing in this kind in liuely colours, he there saith hee was filled with comfort, when hee heard by Titus of their mourning, their feruent desire, their godly sorrow and the fruits of that, his ioy and reioycing was altogether for the graces of Gods spirit in them; his example ought to be our rule, wee are chiefly to reioyce for spirituall good things found in our friends, and the reason of this is; not onely for the excellency of these good things, beeing of their owne nature more excellent then outward good things, but because other good things are by them sweet­ned, and made truely comfortable to our friends, and without them, all other things are but so many waights to waigh downe their condemnation to make it more heauy and intollerable, vnto them, we are therfore to giue thanks to God, especially for spiritual good things in our friends.

Now this is contrary to the course and custome of the world, it is amongst men vsuall in token of their loue, Vse. to giue thankes to god for the health, the wealth,The course & custom of the world repro­ued. the frugali­ty and thrift of their children and frinds, but few or none for their faith, loue, repentance, humility and other spiri­tuall gifts and graces, this argues wee sauour the things of the flesh, and not the things of the spirit, for as many as are regenerate and children of God, as they finde sweet­nesse and comfort in spiritual graces in themselues, so they delight to see them in others: and againe they follow the [Page 44] rule of the Apostle, in all things they giue thanks to God, euen in euery creature, they find out some thing wheerby they are stirred vp to magnifie the power, wisedome, and goodnesse of God, much more doe they find such matter of reioycing and thankesgiuing to God in the renued i­mage of God appearing in their friends, in their holinesse, their feare of God, their faith, their loue, &c. If then wee find that wee can reioyce and giue thanks to God for out­ward things, and not for spirituall graces, it is a strong proofe that our harts are not yet seasoned with grace, and the consideration of this ought to stir vs vp to the practise Doct. 2 of this duty. Come we to a second thing, and that is this in that these two,Faith in Christ for remission of sinnes euer brings forth some measure of loue both to God and men. faith and loue are conioyned, we are taught that faith in Christ for the remission of sinnes can­not but bring foorth some measure of loue both to God and all that beare Gods image, for though true sanctified loue be not as the Popish learning teacheth, the forme of true faith, nor concurring as a cause in the act of iustifica­tion, yet is there a necessary concurrence and concomi­tancy of faith and loue in the person iustified, true faith pleasing to God and auaileable to saluation,Gal. 5.6. is euer fruit­full and worketh by loue in life and conuersation, and wee may safely say it is as possible that the sun should haue no light, the fire not burne, or the reasonable soule (which is immortall) not liue, as that true faith and assurance of Gods mercy in Christ should not be fruitfull in thankful­nesse, in obedience, and in many good duties of loue both to God and man.Note. Indeed loue and holy obedience may be di­uorced from that faith which the Papists teach to be true catholicke faith, that being but a bare assent to the truth of the history, and such as may be in diuells, can brng foorth nothing but trembling, or at the most admiration and a­mazement, as at the sight of some Pageant or strange won­der, but that faith which hath the right seale and soule of a iustifying and comfortable faith, that is an affiance and trust in Gods mercy in Christ, for the remission of sinnes [Page 45] and all other appendant blessings, temporall and eternall cannot but send forth loue and many good fruits worthy amendment of life, it is then (for the vse of this) a sophism, a deceipt of the flesh forced vpon men, Vse. by the strong de­lusion of the diuell, to thinke they haue faith in Christ,It is a deceit of the flesh to thinke that true faith in Christ may be seuered from true loue to men. and yet haue not the least dram of Christian loue to their bre­thren, this is to thinke that faith in Christ for remission of sinnes and many sinnes may dwell together, which is a thing impossible, they that thus think, neuer felt the pow­er of Gods mercy in Christ; and they are yet in their sins whose hearts are possessed with such deceiuing thoughts,2. Pet. 1.9. we must know it for a truth from the mouth of the Apo­stle.

He that doth not ioyne to his faith vertue, &c. hee is blind and he hath forgotten that he was purged, &c. doth he not remember nor thinke on the power or the blood of Christ, which is able not only to wash away the guilt and punishment of sinne, but to purge out the corruption of sinne, if we haue a right faith in Christ, if we haue a right apprehension of the bloud of Christ, it will certainly make our hearts pliable and obedient to God, and tender, louing and sincerely affected towards men. Can we thinke that any mans heart is washed in the blood of Christ, and yet it remaineth full of the poison of sinne? no certainly, neuer was any heart bathed in the blood of Christ but thereby it was suppled and made tenderly affected towards all the Saints and members of Christ. Therefore let no man de­ceiue himselfe in this point. Now to the obiect of faith and loue, and first of faith (Christ Iesus) where in a word Doct. 3 marke we the phrase vsed by the Apostle, he saith not they beleeued Christ but in Christ,We neuer find in scrip­ture mention of faith and trust in any but in Christ and in God. Exception. a phrase euer in scripture v­sed to expresse true faith and affiance standing in relation to Christ and to God, we shall neuer find mention of faith affiance, and trust in any, but in Christ and in God. This I note to shew the strength of our argument, against inuoca­tion of Angells and Saints. Where we reason with the A­postle, [Page 46] that we cannot call on them because we may not beleeue in them.Exception. Exod. 14.31. Now against this, exception is made by our aduersaries the Papists. No say they? may we not be­leeue in men? why? what say you to that, they feared, &c. Againe,Rom. 10.14. doe we not read in the Epistle to Philemon, the fift verse, the Apostle saith he heard of his loue & faith, &c be­hold say they, the Scripture teacheth faith in Moses, & faith in the Saints.Answ. 2 Chro. 20.20 We answer in that place of Exo. the words are not in God &c. but they beleeued God, that is, they gaue credit to the Lord and to Moses his seruant, they gaue cre­dit vnto the word he had spoken vnto them, ver. 13.14. and so their owne translation hath it crediderunt Domino & Mosi &c. and cannot otherwise be expressed in Greeke or Latine, as their own vulgar interpreter hath well obserued. The like place we haue, heare ye me O Iuda, and ye inha­bitants &c, beleeue his Prophets, that is, giue credit to the words of his Prophets &c. for the second place we answer, that any man who is not wilfully blinde, may see that faith is there referred to Christ, and loue to the Saints: againe, the Apostle speakes of the Saints liuing not departed as appeares ver. 7. therefore that place cannot make for Po­pish faith and beliefe in Saints departed, neither can they finde any place of Scripture so much as by implication, teaching faith or trust and affiance in men bee they neuer so good, but rather the contrary, the Lord hath set a curse on that man that trusteth in men.Ier. 17.5. Now further touching Doct. 4 the obiect of that faith that is here signified.True iustify­ing faith is fixed and bounded on Christ Iesus onely. Faith, trust & affiance, the obiect of it is sayd to be Christ Iesus, whence we may gather that true iustifying faith is fixed and boun­ded on Christ Iesus only, though faith in a generall signifi­cation being a word of relation, respecting things to be be­leeued, haue reference to the whole word of God, & haue for the materiall obiect of it, euery truth recorded in the word, yet as it is an instrument of iustification, it beholdeth the speciall mercy of God in Christ: it apprehendeth Christ and his merits, the merit of his innocency, the me­rit [Page 47] of the holy and perfect obedience of his life, the infinit merit of his satisfactory death, & hence it is called the faith of Iesus, & this is to be marked, because in this respect on­ly is faith sayd to iustifie,Rom. 3.26. faith doth not iustifie as a quality inherent in vs, for any excellency or merit in it selfe, nor any action of faith of it selfe, but onely by relation to the obiect, because it taketh hold of the merit of Christ, and doth apprehend and applie his perfect righteousnesse vnto vs, as the hand receiuing gold or siluer giuen, makes not rich, nor the worke of the hand in the act of receiuing by it selfe, but the gold or the siluer. So it is not faith nor the worke of faith that doth iustifie, but Christ, whom by faith we apprehend, the matter of our iustification as the Apo­stle hath taught vs, God hath made him to bee sinne,2. Cor. 5.21. and this being so it must teach vs.

First, to take heede of the doctrine of the Church of Vse. 1 Rome, who say faith doth iustifie indeed, but how?Confutation of the Papists touching the manner how faith doth iustifie. not by relation to Christ the obiect of it, but as an excellent ver­tue bringing foorth many diuine and gracious motions in our hearts, as the feare of hell, loue of God, a considerati­on and a desire of life eternall, and so fitting and preparing vs, and making vs worthy ex congruo to receiue grace and iustification, a doctrine diuelish and dangerous, flat con­trary to the truth now deliuered, and contrary to that op­position made by the Apostle, where hee opposeth belee­uing and working, faith and workes, therefore faith as a worke or excellent vertue doth not iustifie,Rom. 3.27.28. for then the A­postles opposition is ouerthrowen, then beleeuing and working might stand together, which are made opposite Vse. 2 and cannot in the act of iustification stand together.Such as will be iustified in Gods sight and saued e­ternally, must renounce all things in themselues.

Againe (for the second vse) if faith doe not iustifie as an excellent quality, for any excellency or merit in it selfe, but onely by relation to the obiect of it Christ Iesus, then as many as will (indeed) be iustified in the sight of God, and eternally saued, must learne vtterly to renounce all things in themselues, and there is good reason for it, for if [Page 48] other qualities and workes, bee so farre foorth good, as as they come from faith, and faith it selfe, as a quality or worke doth not iustifie vs in the sight of God, then much lesse can any other grace or worke do it; it is the pride of our corrupt nature to look for iustification, & saluation by some thing in our selues, if wee liue in ciuill fashion in the world, and we hurt none &c. then wee are lift vp in a conceipt of this, and we thinke we cannot chuse but be sa­ued, thus the Diuell taking aduantage of our pride, doth teach men to encroach vpon the doctrine of the holy Ghost, for whereas he hath taught that good life and ho­nest conuersation serues onely as an euidence and necessa­ry proofe of true faith in the bloud of Christ, the diuell teacheth to aduance these things to a higher place of dignity,Gal. 5.4. euen to shoulder out Gods grace and merits of Christ in our iustification, but wee must know as the Apo­stle hath taught vs, if we looke to be iustified by any thing in our selues we are abolished &c. faith in Christ Iesus and confidence in good workes cannot stand together, faith and good workes euer goe together, and true faith is euer fruitfull in good workes, but faith and confidence or opi­nion of the merit of good workes cannot stand together. If we looke to be iustified and saued by Christ, wee must cleaue onely vnto him, and vtterly renounce confidence of all things in our selues, wee must iudge our selues, and condemn our selues in regard of any thing in vs, and plead nothing but mercy and forgiuenesse, wee must goe out of our selues and fixe our faith vpon Iesus Christ, and be ful­ly perswaded in our hearts, that his death is our ransome, Doct. 5 his righteousnesse our righteousnesse, and make him our perfect Sauiour and Redeemer,Sanctified loue must be expressed in the fruits of it chiefly to such as are sancti­fied and to all such. build vpon him as a rocke that neuer can be shaken, and then the gates of hell shall neuer preuaile against vs, and so much of the obiect of faith.

Now come wee to the obiect of loue, that is (all Saints) true sanctified loue comming from faith is to be extended [Page 49] in the fruits of it to all men, as they are men bearing the image of God, but especially, to such as are sanctified and renued according to Gods image in some measure of ho­linesse, and it must be teached generally to all Saints, as the Colossians did, so we are not onely to loue one or two or a certaine set number, but all Saints without exception, we are to beare hearty affection to all generally, and to ex­presse it in duties of loue, to as many as we are able (saith Dauid) Lord my weldoing &c. but to the Saints,Psal. 16.5. and hee speakes indefinitely, to the Saints that are heere on earth and to the excellent; reasons of this are these, first, all the Saints are members of one body, and it is a law layd on the members of the naturall body by the prouidence of God, that what ability is giuen to any member, it should be vsed for the good of the whole body, and of euery part of the body? that the sight of the eye should bee vsed as well for the direction of the foot, as for the guiding of the hand. So in the mysticall body of Christ, what good pra­cticall grace or affection is wrought in any, it should bee extended to the good of the whole body, and of euery particular member of the body. Secondly, there is the same reason and ground of loue in euery Saint of God; namely, the image of God renued, their holines and feare of God, though not the same measure, they all resemble God their Father in some degree of holinesse, and shew that they are begotten of the immortall seed of his word, therfore loue being bounded & set on goodnes, & that being found in some measure in euery Saint of God, we are to extend our loue to all & euery Saint & seruant of God, but for the better cleering of this point a question must be answered, namely, Quest. this seeing we are to loue all the Saints of God, the question may be whether weare to loue them all alike or no? Answ. First, Ans. in respect of the different de­grees of men, there must be different degrees of loue: the Magistrate and the Minister being publique persons fea­ring God, are to be loued with a greater measure of loue [Page 50] then priuate persons, because they beare a double image of God, inward in sanctified grace, outward in place & au­thority. Secondly, in equall comparison, when men are equall in degree, we are then in the first place, principally to loue and shew duties of loue to Parents, children and such as are conioyned and tied vnto vs by nature, or any outward bond of marriage or friendship, because wee are bound to loue them by a double bond of nature and of grace, grace doth not abolish naturall affection, but onely order it and dispose it aright, and so the question is answered and the doctrine cleered.

Vse. Is it so that we are to loue all the Saints of God, then farre be it from vs to loue one and hate another,Partiall loue of other re­proued. that lan­guage and speech ought not be heard out of our mouthes, I loue such a one euen from my heart, because he is an ho­nest man, but such an one happily as honest as he I cannot abide, and it may bee wee cannot abide him, euen be­cause he is one that in our conceipt is too forward in the feare of God, are we not in this case become partiall in our selues,Iam. 2.4. as if our loue be thus partiall, wee loue one Saint of God and not another, let our pretence be what it will, that we loue him, because hee is an honest man, in deede and truth we loue him not as a Saint, not for God, & his graces in him, but in some other respect either for pleasure or profit, it is not possible for vs to loue one as a Saint and fearing God, but we must loue all that feare God, because all in their measure haue in them that which is truely ami­able and louely. Againe, if we loue some and not others, we make it plaine, we yet loue not God, can we perswade our selues that we loue God, and loue not some whom he loueth, can a man say he loues his friend and yet hate any one of his children,1. Ioh. 2.20. no certainly hee cannot no more can we truly say &c. If any man say I loue God, and yet hate his brother, he is a childe of him that is the father of lies, c. 3. 10. In this are the children &c. Let then the considera­tion of these things stir vs vp to put away partiall affection, [Page 51] let vs beare and shew hearty loue to all the Saints of God, so we may haue testimony that our loue is sanctified, and that wee loue God, and from thence may rise vp to an assurance of his loue in Iesus Christ. Now to the fifth verse.

In this verse, the Apostle doth lay before vs two things. First, wherefore it was that the Colossians continued con­stant in their faith in Christ Iesus and loue towards all Saints. What was the motiue that stirred them vp to goe on in faith and loue, namely, the hope layd vp for them in Heauen. Secondly, the meanes how they came to the knowledge of that hope, and that was by their hearing of the Gospell, which is described to be the word of truth and their hearing of this hope, by the preaching of the Go­spell is further amplified by the time that they heard of it, before the writing of this Epistle. Whereof (sayth the A­postle) ye haue heard before, come wee to the first of these two generall things in these words, for the hopes sake, by hope in this place wee are to vnderstand, not the gift or grace of hope wrought in true beleeuers following true faith, but the thing hoped for, the thing certainely expe­cted of all that truely beleeue eternall happinesse, glory and life euerlasting, and that is cleere out of the text it selfe, because the gift or grace of hope is in the heart, but this is heere sayd to bee layd vp in heauen: (laid vp) that phrase is borrowed from Parents, who lay vp good things to bee giuen in time to come to their children, the meaning is that the Lord hath as it were laid vp, prouided and prepared life, happines and glory in time to be giuen to his children, so we find it in the last doome that Christ shall pronounce vpon the blessed of his father, [Page 52] Come ye blessed of my father, inherit the kingdome prepared, &c. Mat. 25.34. In heauen, that is in the place and seat of the blessed Angells and Saints, whether Christ is ascended, and from whence he shall come to iudgement, this then is the true sence of these words, for the eternall happinesse life and glories sake, prepared of the Lord from all eterniry in time to be giuen you in the highest heauens. Now first in that glory and life to come is called by the name of hope, one of these is put for another, one to signifie another, hope to signifie heauen.

True christian hope must not only haue reference to life eternall, but must be a resemblance of it.Hence we may take vp this conclusion, that true chri­stian hope, or the hope of true Christians must not only haue reference to life eternall, but it must be a resemblance of life hoped for, and in some sort be correspondent vnto it: for as in metonimicall and sacramentall speeches, when one thing is set downe to signifie another, there is a resem­blance and similitude between those things, as the bread in the sacrament resembleth the body of Christ, so our hope put for heauen, it must be a resemblance of heauen, it must in som sort expresse eternal life laid vp for vs in hea­uen; how can that be, may some say? Answer, by working in vs euen in this life a beginning of life eternall, by ma­king our life and conuersation heauenly, or as the Apostle speakes,Phil. 3.20. in heauen. Then is our hope a liuely image fit to resemble life eternall, when it is manifested in the begin­nings of life eternall, when it is effectuall to turne vs from sinne to God, and to worke in vs newnesse and holinesse of life. And that true christian hope is such a resemblance of eternall life, and is thus effectuall and so ought to be in vs. Marke that place of the Apostle, our conuersation (saith he) is in heauen.Phil 3.20. What is his ground? euen our hope of the glorification of our bodies, and fulnesse of glory at the comming of Christ, for he saith in the verse folowing, from whence,1. Iohn 3.3. &c. we haue a plaine text to this purpose, saith S. Iohn, we know, &c. and euery man that hath this hope, &c. whosoeuer hath true hope he is thereby stirred vp vnto [Page 53] daily repentance and reformation of life.

Now for the vse Vse. of this, there is neuer a one of vs of yeers and of discretion, but we will say we hope for life eternall,Triall of our hope of life and saluation in heauen. and we looke for happinesse, and glory in heauen by the mercy of God in Christ. But would any know whether his hope be a true Christian hope or no, such a hope as will not deceiue nor disappoint him in time of need, no not in death it selfe, let him then examine it by this note, if his hope be a resemblance of life eternall, if it doe expresse in his life the beginnings of that life laid vp in heauen in som measure of purity, holinesse, innocency, meeknesse, and loue, &c. so that a man may say of him as we vse to speake of a child towardly and of an ingenious countenance, that he is optimae Spei one of excellent hope, then his hope is in­deed religious and christian, such as will comfort him when the pangs of death are vpon him. But if otherwise he say he hopes for life and saluation, and yet be not able to shew it in some conformity, similitude, and likenesse vn­to life eternall, but his life is rather an expresse image of his naturall corruption, his life is stained with many foule sinnes, that mans hope is but a pretence of hope, and in the end it will deceiue and make him ashamed, can a man say and that truly, he hopes for heauen, and yet his very breath stinkes of hell, he breaths and belches out blasphemous oathes, railings, cursings, slanderings, &c. and hath his tongue set on fire with the fire of hell, as S. Iames saith, third Chapter verse 6. can any say that he lookes vp to hea­uen, and beholds the fulnesse of happinesse and glory in heauen, and yet his eies are full of adultery as the Apostle speakes.2. Pet. 2.14. We know we cannot see the sunne when a thicke cloud is before it,Mat. 5.8. and can we imagine that we see the brightnesse of glory in heauen, through the thicke foggy mist of many sinnes? it is not possible, our sauiour hath said it. That only the poore in heart, such as are purged both from the guiltinesse and filthinesse of their sinnes shall see God, shall see by their faith in this life the comfor­table [Page 54] beames of the Lords liuing countenance shining vpon them in Christ, and shall see him face to face, euen the brightnesse of his glory to their eternall comfort in the life to come. In the second place in that the Apostle doth testifie that he heard of the constancy of the Colossians in their faith and loue; towards all Saints for the glories sake laid vp for them in heauen, we are taught that it is the Doct. 2 stedfast looking into heauen, that doth keepe and hold true beleeuers in a constant course of religion,The stedfast looking into heauen doth keep true beleeuers in a constant course of religion. it is that which makes them cleaue fast to Christ. and keepe fellow­ship and communion with the Saints, for though we are not to depart from sinne or do good, for this end only or principally that we may obtaine eternall life, for then we shall neuer obtaine it, because this end and purpose pro­ceeds from selfe loue, though we are not to auoid euill or doe good, chiefly in respect of reward or feare of punish­ment, but in respect of Gods glory and our owne duty, yet in the duty of religion and loue, we may haue an in­ferior subordinate and second respect vnto the recom­pence of reward, and to make vs constant in well do­ing, life euerlasting must euer be in our eie, at which we must continually aime. We read that Moses esteemed the rebuke of Christ,Heb. 11.26. &c. for why saith the text he had respect vnto, &c. vers. 27. He forsooke Aegypt, &c. for he endured, &c. He had his eie vpon heauen, and vpon God in heauen, the rewarder of them that seeke him, and by faith depend vpon him, and that made him lightly esteeme the trou­bles and trialls of this life, and not to feare the rage and fu­ry of Pharaoh or of any man liuing. Would we then for vse Vse. of this) stand fast in our profession of faith,We must learne to cast our hope as the anchor of our soules within the vaile of heauen. Heb. 6.19. would we be constant in religion, and the feare of God, amidst the trou­bles and miseries of this life, yea in the midst of many vio­lent assaults and strong temptations of Satan, then learne we to cast our hope, the anchor of our soules, as the holy Ghost calls it, within the vaile of heauen, let vs lift vp the eies of our minds and fasten them on that glory and blisse [Page 55] that is prepared and laid vp in heauen, for all them that loue the appearing of the Lord Iesus, then we shall be able to put vpon vs Iobs resolution, Though the Lord should kill me, &c. and in the houre of temptation and pangs of death, we shall cleaue fast vnto Christ by faith,Iob 13.15. and hold our communion with the Saints, it is not possible that such as professe faith and religion, and yet mind earthly things, and haue their minds groueling on the things of this world and professe in respect of wealth, that they should hold out in faith and in the feare of God, in the time of triall and temptation, the diuell could thus reason, doth Iob feare God for naught? as if he had said,Iob 1.9. Iobs feare and seruice of God is but in respect of his wealth and prosperity, therfore lay but thine hand vpon him, and he will start aside from his feare, he will then shew himselfe to be but an hypocrite. Though the diuell was deceiued in Iob, yet he hath shew­ed by this manner of reasoning that he knowes well that such as professe in respect of wealth and outward prospe­rity, they are soone driuen from their profession, by the least triall or temptation. Therefore this ought to stir vs vp in our profession, to respect chiefly the glory of God and our duty, and then labor to fix our eies on the marke and price of the high calling of God in Christ Iesus, that so we may be constant and perseuere in time of triall and temptation, which may come vpon vs we know not how soone. It followeth (laid vp) this phrase as hath been shew­ed, is borrowed from parents to bring within the com­passe of our vnderstanding the Lords eternall decree, and his purpose, to bestow life and glory vpon his children, our Doct. 3 instruction hēce is easily gathered, namely this;Such as truly beleeue in Christ and hold coniun­ction with the Saints, may looke for life and glory in heauen. in that life and glory is laid vp with the Lord in his eternall councell.

We may conclude it shall in time be giuen to such as truly beleeue in Christ, and hold fellowship and commu­nion with the Saints, it is laid vp for them, they shall not misse of it, they may certainly expect it. Our Apostle doth thus build vpon it, that he hauing finished his course and [Page 56] kept the faith,2. Tim. 4 8. thenceforth was laid vp for him, &c. and that the Lord the righteous iudge would giue it vnto him, at the day of his departure, out of this life, and not only to him but to all them also, &c. We may further be resolued of this truth by considering the end, why naturall parents prouide and lay vp good things for their children, apply­ing that by way of similitude to the Lord, for what is their intent and purpose, in their prouiding laying vp and care­full keeping of good things? surely in time to endow and to enrich their children, and it is either change of affection or want of ability, that makes voide their purpose, either because their loue is turned into hatred, or because they are not able to do that they purposed, now the Lord ha­uing purposed and intended from all eternity in time to endow and enrich his children with treasures of eternall life and glory. What is it that may frustrate and make void his purpose? is it change of his loue? not possible, his loue is essentiall in him, as vnchangeable as himselfe, he loues for euer whom he loues once. Is it want of power? we can­not so imagine, he is omnipotent the God of all power, no­thing in heauen earth, or hell, is able to withstand or hin­der him from effecting his purpose, therefore happinesse and eternall glory being intended by him to his children in his eternall loue that neuer changeth laid vp for them vnder his hands, and keeping who is able to keep and to bestow it at his good pleasure and that in heauen a place of all safety and security, where it cannot be corrupted, stai­ned, wax old, or waste and weare away, as the Apostle saith, It must needs in time come to them for whom it is prepa­red and appointed of the Lord,1. Pet. 1.4. that is to such as beleeue and hold fellowship and communion with the Saints; a matter for the vse of it of great comfort to all that truely Vse. 1 beleeue, to them only the comfort of it doth belong.

Comfort to all that truly beleeue in Christ.First therefore, let our meditation in this point be to this purpose, is life and glory laid vp for vs, in time to be giuen vnto vs, then let vs not be dismaid and vtterly deiected, [Page 57] though we loose all that euer we enioy in this world, far be it from vs vpon the losse of the transitory and fading things of this world, to cry out and say we are vtterly vn­done, how shall we do? whether shall we turne our selues? let these distempered speeches arguing want of hope bee heard out of the mouthes of such as want hope, and be far from vs, let not vs feare what man or diuell can doe vnto vs, it is the encouragement our Sauiour giues vpon this very ground. Feare not, &c. euery word hath the waight of an argument, as if he had said,Luk 12.32. feare not the losse or want of earthly things (he there handleth the argument of Gods prouidence) it is your kind and louing father that doth tender your estate and hath care of it, it standeth with his good will and pleasure freely to giue without any merit of yours the kingdome, that is that heauenly kingdome prepared for you, why then should you feare, Nay saith he vers. 4. I say vnto you be not afraid of them that kill the body, that is, feare not them that are able to take away your temporall liues, they can go no further, they cannot strip you of life eternall, that is beyond their reach, they cannot enter vpon your soules to hurt them, they are your free­holds, free from the rage and violence of satan, and an his instruments. Nay yet more then this, in that life and glory is laid vp in time to be giuen vs if we beleeue in Christ. we may hence receiue further comfort though it be so that our braines be dasht against the walls, our bones scattered in the streets, our blood run downe the channell, yet our bodies so mangled and martyred, shall be raised againe re­stored by the power of God, and be crowned together with our soules with happinesse and glory, and our tongues Vse. 2 shall send foorth the praise of him that sits vpon the throne with maiesty and honor for euer,Expectation of ease, com­fort, and deli­uerance in time of trou­ble streng­thened. &c. that is our first vse of this, that life and glory is laid vp, and in time shall be giuen vnto vs.

Againe, secondly the consideration of this may streng­then vs in our expectation, of ease and comfort and deli­uerance [Page 58] in time of trouble, and distresse, that in the Lords good time wee shall not faile of ease, comfort, and deliuerance, for why? hath the Lord layd vp eternall life and glory in time to bee giuen vs, shall we not misse of it, may wee certainely expect it? so also hath the Lord layd vp ease, comfort, deliuerance &c. for all his distressed children in his good time to be giuen vnto them, and as we are to waite with Iob all the daies of our appoin­ted time,Iob 14.14. till our last changing shall come, our changing from misery and sinne to happinesse and glory, so are we in all times of trouble, and distresses to wait till our chan­ging shall come from the Lord,Isay 63.3. till it please the Lord to giue vs beauty for ashes, &c. To change our sorrow into ioy, our sicknesse into health, and to deliuer vs out of our distresse, it is a fruit of our corruption to be impatient of delay, to make hast to be deliuered and to seeke by vnlaw­full meanes as the fashion of some is in present trouble, they must haue present helpe, or else they will fetch it from hell it selfe, by meanes of witches, sorcerers, and such like. Let them know, whosoeuer they be, that are thus hasty, that this is a manifest demonstration of their want of faith and trust in God for life eternall, shall we say we trust God vpon his word for happinesse in heauen, and yet trust him not vpon his promise for helpe in time of need? can we perswade our selues that we beleeue there is life and glory laid vp in store with the Lord in time to be giuen vs, and yet not beleeue there is comfort and deliuerance with the Lord in time of trouble? no, no, if we trust not God for the lesse, we cannot trust him for the greater, either then trust in the Lord in time of trouble, and with patience ex­pect comfort from him, or else thou hast not yet learned to waite vpon his mercy for saluation, and remember the words of the Prophet.Isay 28.16. He that beleeueth, makes not hast, an infallible character and badge of him that beleeues is this, he makes not haste. If thou then make hast thou belee­uest not.

Now heere a question must be answered in that the A­postle sayth, life and glory is layd vp, Question. some may demand how this can agree with that, where beleeuers are forbid­den by Christ to lay vp &c. whereby treasures, is meant eternall glory, and if that be layd vp, how then can they themselues lay it vp?

For answer, wee must learne to distinguish and make a difference betweene the essence and substance of glory & the degree & measure of glory. Now the first of these is meant in this place, that the substance of glory standing in the fruition of the presence of God, fellowship and society with God the Father, Son and holy Ghost, and with the Angels and Saints is laid vp for true beleeuers, but the measure of glory may be laid vp, and may bee encreased by themselues, they by their good works of faith may trea­sure vp a greater measure and degree of glory, a greater re­ward in Heauen which shall be giuen, not for the merit of their workes, but of the meere mercy of God, who in the day of retribution will crowne his owne gifts not our me­rits, and where he findes greater measure of gifts, greater measure of the workes of faith, there he will in mercy be­stow greater measure of glory according to that of the A­postle,2. Cor 9.6. 1. Cor. 15.41. hee that soweth sparingly &c. hee that soweth liberally &c. and as hee saith, as one differeth in brightnesse from ano­ther, so there shall be greater measure of glory in one Saint then in another, according to the measure of the workes of faith, this I take to bee the meaning of our Sauiour, in saying, lay vp &c. that is treasure for our selues, a measure of glory, and adde one measure to another,True belee­uers haue not their happi­nesse in pre­sent possessi­on but in re­uersion. 2. Cor. 5.7. 1. Ioh. 3.2. as men in hea­ping Doct. 4 and hoarding vp riches adde one shilling and one pound to another.

Now further, in that the Apostle sayth, the happinesse of true beleeuers, is laid vp for them in Heauen, he would haue knowen that they haue it not in present possession, but in reuersion, in hope and expectation, they liue heere by faith &c, and as Saint Iohn sayth it yet appeares not [Page 60] how glorious they shall be, though the Lord giue them a taste of Heauen in this life in the first fruits of his Spirit, in peace of conscience and ioy in the holy Ghost to comfort and stay their hearts, yet they must expect full fruition of happinesse in Heauen in the life to come.

Our vse Vse. of this, is that which the Apostle hath taught Chap. 2.We must lift vp our hearts and affections to the highest heauens. that seeing our happinesse and fulnesse of ioy and comfort is not in any thing vnder the Sunne, but laid vp in the highest Heauens, wee therefore should lift vp our hearts thither, and set our affections &c. and to helpe for­ward, and stirre vp our dulnesse, in this respect consider we but these two things. First, to set our affections on earthly things, it is such an high degree of sinne, as our Apostle could not think of it, but with a bleeding heart, nor speak of it but with teares trickling downe his cheekes: and marke the steppes by which he comes vnto it,Phil. 3.18.19. many walke &c. Againe, to set our affections on the things of this world, will not onely make vs lose the hold that we seeme to haue of Heauen (for we cannot compasse Heauen and earth together) but the very remembrance of Heauen, ex­perience shewes this. For speake to a worldly minded man, of the ioyes of the life to come, of the eternall waight of glory that shall be reuealed, and hee is no more moued then a stone in the wall, he hath no apprehension of it, if then we would not aspire to that high degree of sinne, that will make an honest heart bleed to thinke or speake of it: if wee would not lose the hold we seeme to haue of Hea­uen, the very remembrrance of Heauen, let vs lift vp our hearts and our affections and not suffer them to settle and rest on earthtly things, let vs vse them as trauellers to help vs forward in our iourney towards Heauen, but let our chiefe care and affection bee on Heauen and heauenly things, and so much of the first generall part of this verse, in these words (for the hopes sake) Now to the second part of it, in the wordes following (whereof &c.) the wordes neede no long expositon, the word (Gospell) is a word [Page 64] well knowen to euery one in sound, but happily to few in sence and signification. It signifieth in generall good ty­dings, but in speciall the tydings or the promulgation of the free grace and mercy of God in Christ, it is an eui­dence or declaration of Gods couenant of grace, it signifi­eth that part of the word of God, that containes the pro­mise of remission of sinnes and life euerlasting, made to all that truely beleeue in Christ, and repent of their sinnes, it is called the word of truth, or (as the words are) of that truth, in a double respect. First, because it is of absolute and infallible truth without errour, being published first by God, who is truth it selfe, after by Prophets and Apo­stles, to whom it was reuealed by inspiration and instinct of the holy Ghost, and by them preached and written without errour. Secondly, by a kinde of excellency aboue the law, because it doth containe and publish that eternall and sauing truth, whereby we come to the knowledge of righteousnesse and saluation by Christ, which wee could not haue by the law, nor was euer reuealed by the law, heere first we are to obserue that the Colossians heard of life and glory layd vp in heauen for them, by the Gospell Doct. 5 and so came to the knowledge of it, whence it followeth,Knowledge of life eternall comes by hearing. that the knowledg of life eternal coms by hearing, it is not in vs by nature, but it enters in by the eare, the listning & lending of the eare to the word preached, is the ordinary outward means, wherby knowledge of saluation is wroght in the heart; for sauing faith which comprehends both knowledge of Gods mercy, and affiance in his mercy, by which we are saued, comes by hearing,Rom. 10.17. when Adam fell from God, he knew what blessing hee had lost, and into what misery he was fallen, that was the knowledge of good and euill, the diuell promised and he got but hee had no sight of rising, no knowledge of restoring to the state of grace and saluation, till he heard it from the mouth of the Lord, that the seed of the woman should breake the ser­pents head, and so by nature there is no knowledge of sal­uation [Page 62] but a sight of euerlasting death and damnation, in­deed the heathen groped after happinesse, and dreamed of Elisian fields, but had no true sight of it, till it was reuealed to them by the sound of the Gospell.

Vse. Hence then learne we what pretious accompt wee are to make of hearing of the word.We are to make precious accompt of hearing the word of God. Is it so that by hearing of it we come to faith, and knowledge of saluation, then think that our eares are put to the best vse when they are hearing of the word, for then they are exercised in a businesse that tends to the sauing of our soules, and let vs not with giddy headed Monkes and swelling Enthusiasts, thinke basely of hearing, and thinke we shall come to the knowledge of saluation, by idle visions and phantasticall reuelations; they brag much of dreames and priuate illumination of the spirit, and so ioyne the word and spirit which the Apo­stle hath coupled together, he calls his preaching the mini­stration of the spirit,2. Cor. 3.8. to note that the word and spirit are so neerly conioyned, that they must alwaies goe together, the spirit shineth in the word, and the word is powerfull by the spirit, and we must be taught of God, but by the word the Lord puts them together,Isay 59.21. I will make this my coue­nant, &c. and by reason of this coniunction of the word and spirit, the preaching of the word is an instrument of grace and saluation, therefore we are not to depend vpon visions and reuelations from heauen, but to make pretious accompt of hearing the word. And againe let vs not with contemners of the word reason thus, if I be appointed vn­to life and saluation, I shall come vnto it as well as they that heare all the sermons in the world, that is a dangerous rock on which many soules suffer shipwracke. Rather rea­son thus with thy selfe, am I carelesse of the meanes the Lord hath appointed to bring me to the knowledge of saluation, then I may iustly feare that I belong not to Gods election. For whom the Lord hath appointed to such an end, he hath appointed to the meanes, and doth sweetly incline and bend the purpose of the will that way; whom [Page 63] he hath predestinated them he hath called by the prea­ching of his word.Rom. 8.30. It is the subtlety and cunning of the diuell to worke in the heart a perswasion of indifferencie, where the Lord by his ordinance hath laid a necessity, that the hearing of the word which the Lord hath appointed a necessary outward meanes to bring to the knowledge of saluation, is but a thing indifferent, and to perswade that a man may be saued, though he be carelesse of the meanes of saluation. Let vs learne to take heed of this subtlety, consi­der and take we but a short view of the state of such as lightly regard the hearing of the word, they walke in the darknesse and vanity of their minds, they rush into errors, breake out into blasphemies, runne into all sorts of sinne, they degenerate into the nature of bruit beasts, and grow worse then they. For why they haue no strength against the corruption of their owne hearts; nor any power of grace to withstand the temptation of satan, but with full swing run after the vanities of the world, and the pleasures of sinne, and so lie open to Gods wrath, which hangs ouer the heads of all vnbeleeuers, being destitute of Christ the robe of righteousnesse, wanting faith, mortification, san­ctification, and the whole armour of God, a state wretched and damnable; let the consideration of it moue vs to make a speciall accompt of hearing the word, wherby our iudge­ments may be informed, our wills reformed, our affections ordered, and euery thought brought into captiuity to the obedience of Christ. In the second place we are to marke that the Colossians came to the knowledge of life and glo­ry, laid vp for them in heauen, by hearing the Gospell, whence we learne that the doctrine of the Gospell, the do­ctrine Doct. 6 of remission of sinnes,The doctrine of the Gospell is that which brings men to the know­ledge of their saluation. and life euerlasting by Christ exhibited in the flesh, is that in particular which brings men to the knowledge of their saluation. For why the Gos­pell of Christ is the only charter and euidence of that hea­uenly inheritance, that is prepared for them that shall be saued. It is not the booke of the creatures, the visible frame [Page 61] of the world, that can reueale or make it knowen, that serues onely to leaue men without excuse,Rom. 1.20. it is not any ex­traordinary worke of Gods iustice, any of his iudgements which are reall and visible sermons, they bring not to the knowledge of mercy, neither is it the hearing of the law, because there is no seed of faith, either in the law of nature, nor any reuelation of it by the morall law of God, the law is no instrumentall cause of faith, repentance or any other sauing grace; the morall law is called by the Apostle a kil­ling letter,2. Cor. 3.7. the Minister of death and condemnation. And the Gospell is there sayd to giue life, and is called the mi­nistration of righteousnesse and of the Spirit.Gal. 3.2. And indeed it is the hearing of the Gospell that doth conferre the Spi­rit of adoption,Act. 5.20. as the Apostle sayth. Hence is the Gospell called the word of life, the word of saluation, and therfore the hearing of the Gospell onely brings the knowledge of life and saluation.Act. 13.26.

Que. Whereto then serues the hearing of the law?

Answ. The Apostle makes answer as our schoolemaster [...] to bring men to the knowledge and feeling of sinne, to the knowledge of the curse,Gal. 3.24. and punishment due to the same without remedy, and so to compell them to goe to Christ set forth vnto them in the Gospell. The point then being cleere the vse of it is this.

Vse. 1 First it maketh knowen who they be that do truly and rightly preach the Gospell,Who they be that do truely and rightly preach the Gospell. namely, they who doe aime and driue at that, and in some measure effect that which is the proper worke of the Gospell, that is, bring men to faith in Christ, & certain knowledg of their own saluation, The Papists teaching that holds men in suspence and makes men doubt of their owne saluation, and giues them no certaine light, nor knowledge of life and glory layd vp for them in heauen, is not the true teaching: The Gospell is then truely preached when the preaching thereof is pow­erfull by the worke of the spirit, to conferre the Spirit of adoption, whereby beleeuers know that there is life and [Page 65] saluation layd vp for them in Heauen.

Againe, hence learne wee who they bee that rightly Vse. 2 heare the preaching of the Gospell, namely,Who they be that rightly heare the preaching of the Gospell. they who are brought by hearing of it, to a true sight of their owne sal­uation, that life and glory is layd vp for them in Heauen, the Gospell is powerfull in it selfe to bring men to the knowledge of saluation, it is the arme of the Lord to that purpose, and if it be not thus powerfull in thee, to worke in thee vpon good ground, faith and repentance, and a measure of true knowledge and assurance of thine owne saluation,2. Cor. 4.3. thou hast not profited by hearing of it as thou oughtest, and then marke what the Apostle sayth, if the Gospell be hid &c. If thou be not able to see that light that shineth in the Gospell, touching remission of sinnes and saluation, it is a signe of perdition. Againe, consider that the diuels vnderstand both the law and the Gospell, and giue assent to the Gospell to be true, they goe so far, if thou then be not brought to some measure of assurance of sal­uation thou hast not yet gone beyond the diuels, who are already in hell. Let then these things worke vpon thee thus farre, to draw thee to examine how thou hast profi­ted by the preaching of the Gospell.

The Apostle heere calles the gospell the (word of truth) Doct. 7 that is absolute sauing truth,Their opini­on is false, who hold; euery man li­uing an out­ward ciuill life may bee saued in any religion. hence it followes that the o­pinion of such is false, who hold that euery man liuing an outward ciuill life may be saued in any religion, the Iew in his Iudaisme, the Turke in his Turcisme, and the Heathen in his Paganisme. For reason teacheth that truth is simple, & one error is manifold, and there is one way to do well, and many wayes to doe euill. Now euery Art and Sci­ence hath his truth, but sauing truth, is the truth of the go­spell, and there is but one gospell, one in number, no more, and therefore but one way of saluation that is by true faith in Christ.

In this verse, the Apostle proceedes in commendation of the gospell, and not contenting himselfe to call it the word of truth, he goes on further to commend it, and that by two arguments. The f [...]rst is taken from the wonder­full diffusion and spreading of it, that it was diffused and spread one all the world, that the sound and preaching of it was come to all the parts of the world, in particular to the Colossians, (which is come vnto you &c.) Secondly, he commends it from the effectuall working and fruiteful­nes of it, and that both in generall in all the world and in speciall among the Colossians, (for so the sentence must bee supplied and made vp in the wordes following, as if the Apostle had sayd is fruitfull in all the world, as it is also among you &c. and this argument of the fruitfull working of the Gospell in speciall among the Colossians is further amplified by the circumstance of time, that it was fruitefull among them, from the very day they heard and knew the Gospell whis is deliuered vnder the name of the grace of God, the matter of it, and by their manner of hearing and embracing of it, expressed in the word (truely, or in truth) from the day that ye heard &c. these are the generall things contained in this verse, come we to the first argument of commendation (come vnto you) that is published and preached among you as the Apostle,Rom. 10.15. citing the words of the Prophet sayth, how beautifull are the feet or comming of them, and his meaning is how ex­cellent and pleasant is the preaching of the Gospell as ap­peares in the next verse, but they haue not all obeyed (vnto all the world) that is to all the parts of the world, Asia, Afri­ca, Europe and America, and to the chiefe nations and kingdomes of those parts, and from them, if not the prea­ching yet the fame and sound of the Gospell came to bor­dering nations: so that in the time of the Apostle there were very few or almost none, vnto whom either the prea­ching of the Gospell or the fame of Christ had not come Hence is the preaching of the Gospell compared by the [Page 67] Apostle to the sound or voice of the heauens, that as the heauens that beauty, motion influence shew and as it were speake and sound foorth the glory of God to all na­tions, so (sayth the Apostle) applying that of the Psal­mist by the way of similitude to the preaching of the Go­spell no doubt their sound &c. Rom. 19.18.

Some may say we read of certaine nations newly con­uerted to the faith, as this land of ours,Ob. long after the time of the Apostles? It is true, Answer. but that is to bee vnderstood of the publike profession of the Gospell countenanced by authority, the gospell sounded forth in the daies of the A­postles to all the world, but it was not receiued by publike authority till the time of the Emperors Constantine & The­odosius.

Now to the doctrine.

First we are to marke the phrase vsed by the Apostle, he Doct. 1 sayth not the Gospell which is preached,The Lord in mercy offers his Gospell vnto men and brings it home vnto them. but come vnto you, whence wee may take vp this conclusion, that the Lord in mercy sends vnto vs his word of grace, the pro­mise of remission of sinnes and life by Christ, he doth of his owne good pleasure send and offer vnto vs his Gospell, the meanes of grace and saluation, by which men are brought to the knowledge of saluation, it is brought home vnto vs, we send not for it, no surely, if it were not brought we should neuer seeke for it, and the reason is plaine wee haue no vnderstanding of the excellent comfort of it, much lesse any desire after it in nature, it is aboue the reach of na­ture created euen of nature pure in the state of the first cre­ation, much more is it aboue the reach of nature, in the state of sinne and corruption, it pleaseth the Lord there­fore in mercy to send vnto vs his Gospell, to offer the means of grace and saluation. We read,Pro. 9.3. W [...]sdome sends forth her maides freely to inuite the simple &c. to eat of her meat and drinke of her wine, and the Lord sayth,Ier. 7.25. hee sent all his seruants the Prophets rising vp early &c. and the Sonne of God himselfe Christ Iesus sayth,Reu 3.20. he doth stand at our doore [Page 68] and knocke, behold &c. if any man heare &c.

Now the vse Ʋse. of this point is this, is it so that the Lord doth send vnto vs his Gospell, doth hee offer vnto vsThe Lord re­quires that we receiue the Gospell offered vnto vs. the meanes of grace and saluation, what then doth the Lord require of vs? surely that we receiue his Gospell, for to that end is it offered, that we should beleeue and embrace it, and submit our selues to the power of it: which in the right vse is powerfull to worke in vs true faith and true re­pentance. Now then consider this poynt, it hath pleased the Lord in mercy to vouchsafe vnto vs, the Gospell of sal­uation coūtenanced by publike authority, for the space of fifty yeeres together, his name be blessed for it, at the first entrance and preaching of the Gospell when the preach­ing of it was rare and scarse, then it was most welcome to many, they greatly reioyced in it, and tooke great delight in the sweet comfort of it, but afterward when the preach­ing of it was more plentifull, and it was brought home vn­to vs, then men beganne to waxe weary of it, as the Israe­lites did of Manna, and wish that they had neuer beene troubled with so much preaching, a maruelous thing that we should grow weary of the goodnesse of God, offering mercy vnto vs, yet so it is the speech is generall in euerie mans mouth, that hath any feeling of grace, that our won­ted loue and zeale to the Gospell, is almost vtterly extinct & cleane gone, the three capitall and maine sinnes of the world, Saint Iohn speakes of, the lust of the flesh, the lust of the eyes,1. Ioh. 2.16. and the pride of life, sensuality and wanton plea­sures, couetousnes & ambition haue so taken vp the hearts and liues of most men, that there is nothing to be found in many of vs but a meere neglect or contempt of the Gospell. But let vs take heed, if the Gospell the meanes of grace, comming and being offered vnto vs, serue only for conuiction, and not for conuersion, to conuince and not conuert vs, it will conuince vs of such a sinne as stands in the sight of God naked,Ioh. 15.22. and void of all excuse. If I had not come and spoken, &c. And consider further these two [Page 69] things. First, the stabilitie of our estate stands in our obedi­ence to the Gospell: for when we entertaine and obey the Gospell, our state is founded in the Kingdome of God: where the Gospell is embraced, there is Gods Kingdome, as the Prophet saith; Thy God raigneth,Isay 52.7. & his Kingdome is most stable and firme, nothing is able to ouerturne it. If then our estate be founded in Gods Kingdome, we may be assured of the continuance of it, & of whatsoeuer may serue for our good. Would wee then haue our estate neuer to change, but to the better? no doubt euery man desires it: then learne we to submit our selues to the Gospell of the Kingdome of God. Againe, consider we, though the Lord still continue his comming vnto vs by his Gospell, and still offer and reach out vnto vs the meanes of grace and salua­tion, yet wee know not how long he will so doe; hee may we know not how soone, either take the Gospell from vs, or vs from the Gospell: and if we refuse to receiue his grace offered by the comming of his Gospell, hee will force his iudgements vpon vs by the comming of himselfe, by his owne immediate hand, as he hath already begun. As he is kind to offer grace, so he is iust to reuenge the wilfull con­tempt of his offer, and he will proportion out the punish­ment due to the refusall of his mercie, he will make it sute­able and agreeable to the sinne, that as we reiect and light­ly regard his mercie offered, so in time of trouble hee will not regard our misery, but he will laugh,Pro. 1.26. &c. a sentence full of terrour. If the Lord, who in trouble should comfort vs, when all other comforts faile and forsake vs, if he will then deride and mocke vs, that is, by the course of his proui­dēce, leaue vs in misery, & make vs a mocking stock to the world, it must needs be a state almost as hard to be borne as hell it selfe. Let this be thought vpon, and let it stir vs vp in this our time and day of saluation, to accept the meanes of grace and saluation, and to submit our selues in faith and obedience to the word of the Gospell. It followeth, (euen as it is, &c.) hence we may conclude, that the Gospel [Page 70] Doct. 2 the meanes of saluation is vniuersall, it is indifferently of­fered vnto all sorts of men,The Gospell and meanes of saluation is indifferently offered to all sorts of men. Rom. 1.16. Rom. 15.8. without respect or distinction of persons or difference of people, to Iewes and Gentiles, as the Apostle saith. It is the power of God, &c. To the Iew first, and also to, &c. First to the Iewes, in respect of order, because Christ was the minister of circumcision: and when he first sent foorth his Apostles, he forbade them to goe into the way of the Gentiles, &c. but in his last com­mission giuen at his ascension,Mark. 16.15. he bid them goe into all the world, &c. Now the preaching of the Gospell and meanes of saluation being thus vniuersall, Quest. how is it, will some say, that grace is not receiued of many? The Papists answer, because they will not, say they: it lieth in man to giue con­sent to the calling of the Gospell, by his free will, helped by grace: but this is meerely false; this ascribes a power to the will of a naturall man, which is in bondage vnder sinne and Satan, and must not only be helped, as if it had power in it selfe with some helpe to receiue grace, but must be de­liuered from bondage, and changed before it can mooue it selfe to any thing that is good, as our Sauiour saith. No man can come vnto me,Ioh. 6.44. except the Father which hath sent me, draw him. Draw him, saith Augustine, not lead him, that we might thinke his will doth go before: for who is drawn if he were willing before? So then the true answer to the question is, Answ. that though grace be vniuersally offered by the preaching of the Gospell, yet it is not receiued of many be­cause together with the outward meanes there is not in all an inward concurrence & worke of Gods spirit: for as our Sauiour saith,Ioh. 6.45. Euery man that hath heard, and hath lear­ned of the Father, commeth vnto me. They that are not inwardly taught of the father, Vse. are ignorant, and come not, and hauing in themselues the cause of their ignorance,They haue great cause to blesse the Lord, who are inwardly taught of him are left without excuse. And this (see the vse of it) may minister great cause of thanksgiuing to God, to as many of vs as the Lord hath vouchsafed inwardly to teach, and to open our hearts as he did the heart of Lidia, to beleeue and obey the [Page 71] Gospell. For why? haue not we great cause to magnifie the name of the Lord,Act. 16.14. who in mercy hath brought vs to the o­bedience of faith, and in his secret yet iust iudgement, hath left others as good as we by nature, in hardnesse and sin? When we see others left in their naturall state and corrup­tion, wee may behold in them what we had deserued, and how much we are boūd to the Lord, who in his iust iudge­ment hath passed ouer others, and in his mercy hath deli­uered vs out of our naturall bondage, and so be moued to acknowledge his mercy with thankfulnesse: and if any will stand to reason the case why the Lord doth not with the outward meanes giue inward grace to al, the Apostle hath giuen the answer: O man,Rom. 9 20. who art thou that standest to dis­pute against God? he will haue mercy on whom he will: it is his meere mercy, that any man is brought to beleeue; and let that suffice thee. So much of the first argument of commendation of the Gospell, in these words, (which is come, &c.) Now to the second argument (is fruitful in all the world) for these words must be resumed and repeated, to make a perfect sentence: the Gospel is here said to be fruit­full both generally in all the world, and in speciall among the Colossians in two respects. 1. in respect of the number of such as were conuerted daily &c. in respect of the belee­uers, who by the preaching of it were daily increased, as we read there were added to the Church by the sermon of Pe­ter about three thousand soules, and verse 47.Act. 2.41. it is said the Lord added to the Church from day to day such as should be saued. Secondly, in respect of the proceeding of those beleeuers, and of them that were conuerted in faith, san­ctifie, and other graces. The original text in some examples hath two words, [...], which plainly shew that this word (fruitfull) seruing to expresse them both, hath this extension, to signifie both increase in num­ber, and increase of faith and holy fruits, that the Gospell was fruitfull in conuerting many, and powerfull in them that were conuerted, both generally in all parts of the [Page 72] world, and in speciall among the Colossians. That is the meaning of the words. Come we to such things as may be hence obserued. First, from the fruitfulnes of the Gospell, the powerfull working of it generally in all the world, that the preaching of it in the daies of the Apostles was vniuer­sally fruitfull in all places of the world, in all sorts of men, in their conuersion, and other fruits, wee are taught, that where it pleaseth the Lord to worke by the Gospell, no­thing is able to withstand the power and force of it. The Doct. 3 powerfull working of it in all parts of the world, in such varietie,Nothing is able to with­stand the power and force of the Gospel, where the Lord is pleased to worke by it. if not contrarietie of states, both of gouernment and religion, such diuersitie of natures, wits, and dispositi­ons, some being like wolues, some leopards, some lions, especially in the Empire of Rome, which then flourished, & in other mighty principalities, doth plainly proue that it is able to beare downe before it the wisdome, learning, policie, power, & strength of the world, and to cast downe whatsoeuer stands vp in opposition against it: for indeed it was withstood & resisted by all these things & many more in the daies of the Apostles in the primitiue times,Isay 11. as might be proued, yet had it maruellous successe, and did wonder­fully increase, & for the state of religion it chāged the face of the whole world.Isay 53.1. 1. Cor. 1.18. The reason is giuen by the Prophet; It is the arme of the Lord: and by the Apostle; It is the power of God: the arme of the Lord hath euer preeminence, euer preuaileth, and nothing is able to withstand the power of it. Hence the Gospell hath beene and is so powerfull, it ha­uing in it a power passing the power of man, yea passing the power and strength of hell, it must needs be effectuall, and nothing able to withstand it. And is this true in the ge­neral working of the Gospell? Vse. then learne we by this to ex­amine the particular working of it proportionably in our selues,We are to ex­amine the particular working of the Gospell in our selues. and know that then thou doest indeed embrace the Gospell, and then is it powerfull in thee, when nothing in thee by nature is able to withstand the power of it. When thou doest feele it ouer-ruling thine own reason, and bea­ring [Page 73] downe the rebellion of thy will and affections, and what sinne soeuer is most pleasing vnto thee Such persons deceiue themselues, who thinke they embrace the Gospel, and yet feele it not powerful to beare down (I will not say) their secret corruptions, for those may lurke in their hearts and be vnknowen, but their knowen sins, such as in their owne sight stand vp in opposition against the Gospell: for let this be thought vpon but in reason, can wee thinke that the Lords arme is powerfull where the deuils arme armed holds possession? Can wee imagine that the Lord hath wrought by his Gospell, where pride, couetousnesse, drun­kennesse, malice, or any other shamelesse sinne doth stand vp and outface it, and is seene aboue any power of it? hath the Gospell in the primitiue times of the Church, nay in the memorie of many amongst vs, hath it beene powerfull to make men to forsake house, land, wife and children, yea to lose, forgoe their liues, by fire and fagot, and most ex­quisite torments; and is it not now able to make thee to deny the lusts of thine own wicked heart? can it not make thee forsake so much as a cup of beere or wine, not need­full? is it not able to make thee leaue thy vaine and carnall pleasure? is the Lords arme weakned? is the power of the Gospell abated? no, no; deceiue not thy selfe, the Gospell is as mighty as euer it was through God to cast downe the strongest holds of sinne and Sathan, as the Apostle saith.2. Cor. 10.4. Certainly, if the Lord haue wrought vpon thee by the Gospell, for thy conuersion and saluation, and not for thy hardning and deeper condemnation, by thy abusing of it, he hath thereby quelled and ouermastered the corrup­tion of thy heart, throwen downe thy strongest and most rebelling sin, euen that sin that was most powerful & plea­sing vnto thee. Let this be thought on and remembred. (as it is also.) Wee are heere to marke that the Apostle de­scends from the generall working of the Gospell, to the particular: he saith it was fruitful in al the world, and there staies not, but addes further (as it is also among you) no [Page 74] doubt both to commend and comfort the Colossians for their embracing of the Gospell: whence we may note how Doct. 4 wee may with profit and comfort thinke and speake of the fruitfull working of the Gospell;How we may with profit & comfort thinke and speake of the fruitfull wor­king of the Gospell. namely, when wee know and can truly say, it is powerfull not onely in gene­ral in the Church and land wherein we liue, but among vs, then may any man speake of the working of the Gospel, with comfort, when he can with the Apostle goe from the generall to the particular, and can truely say it is fruitfull in himselfe, many men are able to make long discourses in commendation of the power of the gospell, and by vnan­swerable arguments to prooue the Apostles words true in generall termes, nay with instance and example of others sanctified by it, but can say little or nothing of the power of it, in their owne persons. Now what profit comes by it to know that the gospell is the power of God to the salua­tion of many others, if it were of the whole world, and not of thy selfe? What comfort is it to know that many are brought by the gospell to the way of life, and thy selfe left in the way that leadeth downe to hell? nay rather what discomfort comes by such knowledge? To haue the eie of the mind blinded, and not be able to see & conceiue in the vnderstanding the power of the gospell, is an heauy iudge­ment; but to see the power of it in the abstract in it selfe in generall, and not in our selues, that is the very deuils case, and it ought to be considered and thought vpon. Come we to the words following, wherein the speciall working of the Gospell among the Colossians is amplified, that it was fruitfull from the day that they heard, and truly or in truth knew the grace of God: the Gospell is heere called the grace of God, because it teacheth that remission of sins and life euerlasting are obtained onely by the meere grace and mercie of God in Christ. The point of instruction hence offered is this: In that it is said that the Gospell was fruitfull among the Colossians, vpon their hearing and true knowledge, not of the Gospell, but of the grace of [Page 75] God propounded vnto them in the Gospell; we are taught that then onely is the Gospell powerfull to worke vpon vs,The Gospell is powerfull to make vs bring foorth good fruit, when wee haue a feeling knowledge of the comfort of it. Ps. 19.10.11. Doct. 5 to make vs bring foorth many good fruits, when wee truly know, and haue euen a feeling knowledge of the sweetnesse and comfort of it, when wee truly know and in our hearts feelingly apprehend the grace of God reuealed in the Gospell, then is the Gospell fruitfull, then doth it worke vpon vs to our sanctification. This order and man­ner of proceeding, from a feeling of sweetnesse to fruitful­nesse, we finde laid before vs by the Prophet Dauid: hee there saith that the iudgements of the Lord were sweeter than the hony and the hony combe; and then he addes, that by them he was made circumspect. We reade of the woman in the Gospell, that she loued much: why?Luk. 7 47. many sinnes were forgiuen her. When she felt much comfort in Gods grace for the pardon of many sinnes, then shee brought foorth many good fruits. And there is great reason for this, that the true knowledge of the grace of God in the gospell, should make vs fruitfull in euery good word and worke. For when wee feelingly know the grace of God reuealed in the gospell, then wee know wee are within the compasse of Gods speciall loue, wee are assured of his comfortable presence and protection, of our portion in his promise of life and saluation, of right and title to all the comforts and blessings belonging to the saints of God. How then can it be, but that the feeling knowledge of grace, the ground of such excellent com­fort, should make vs fruitfull in all good things? Object. Why but will some say (it is obiected of the Papists) wee see the do­ctrine of Gods free grace for remission of sinnes to bee a doctrine dispossessing mens hearts of all true loue to God and charitable affection towards men: it is true indeed, it was so in the daies of the Apostle, some turned grace into wantonnesse, and it is so still: so great is the corruption of mans degenerate nature, that many turne that precious doctrine of Gods grace into a pernitious indulgence and [Page 76] licence to heape sinne vpon sinne, Answ. but this is but an acci­dental euent, not the proper effect of the doctrine of grace: and shall an accidentall euent hinder the course and sprea­ding of such a cause, as properly brings foorth true loue both to God and men? God forbid. Would we then haue the Gospell preached powerfull to make vs bring foorth many good fruits? Vse. then labour wee,We must la­bour to haue a feeling knowledge of the grace of God pro­pounded in the Gospell. Heb. 4.2. Ezekiel 33.32 Ioh. 4. as we heare it, so to haue a feeling knowledge of the grace of God propounded in the Gospell, and to haue our hearing mixed with faith, as the holy Ghost speakes. For surely we shall but heare as a pleasant song, as the Lord saith, nay we shall but cauill at it, till wee haue a feeling knowledge of the comfort of it. The woman of Samaria did but prattle with Christ, till he told her of her sinne, and brought her to a true sight of her sinne, then she humbled her selfe, and confessed her sinne. And after that, when she knew him to be a Prophet, and did acknowledge him to be the Messiah, then shee ran to fetch others vnto him, and said, vers. 29. Come and see a man which hath told me all things that euer I did: is not he that Christ? So wee shall but prattle of the Gospell, and make it but table talke, till wee be humbled in our selues, and haue a true knowledge and an inward feeling of the comfort of it. Let vs then labour to haue our hearts pos­sessed with a feeling apprehension of the grace reuealed in the Gospell, and that will set our heads a worke as it did Dauids, to deuise if it be possible some retribution: and we shall finde, that as many of vs as haue a peculiar right and title to Gods grace, sealed vp in our heart by the spirit of Christ, it will make vs endeuour to be answerable to so strict a bond, in all cheerefull obedience and loue both to God and men.

The Apostle hauing set downe the meanes how the [Page 77] Colossians came to know that life and glory was laid vp for them in heauen (namely) by bearing of the Gospell. In this seuenth verse he comes to the person by whom the Gospell was preached, and they brought to that know­ledge (namely) by Epaphras (As ye also learned of Epaphras) the Apostle further describes him what he was. First in re­spect of himselfe and Timothie that in preaching of the Gospell he was their fellow laborer, and addes, what affe­ction they had towards him, that he was deare vnto them, or that they loued him dearely, then by his office and cal­ling that he was a minister of Christ, and he sets down how he demeaned himselfe in his calling, that he was faithfull, and that for the good of the Colossians (which is for you a faithfull minister of Christ) and further proues it verse the eight, that he was faithfull for their good in that hee gaue testimony of their loue (who hath also declared vnto vs your loue) which is amplified by the quality of it in the last words (which ye haue by the spirit) these be the generall things contained in these two verses. Come we to the words as they are laid downe by the Apostle (as ye also learned, &c.) we are hereto marke that the Apostle is not content to say, that the Colossians came to the knowledge of saluation by the Gospell, but that they also learned it of Epaphras, not that Epaphras was a meanes of himselfe or by any other doctrine, but that he was the preacher and dispenser of the Gospell, and by his preaching of the gos­pell Doct. 1 brought them to that knowledge,The know­ledge of sal­uation, is or­dinarily wrought in men by the Gospell prea­ched by men called to that office. whence ariseth this instruction that the knowledge of saluation is ordinarily wrought in men, by the Gospell not by the letters, and sil­lables or bare sentences written in the bookes of the old or new testament, but by the gospell taught and applied vn­to them by the ministery of man called to teach, for the gospell is indeed the power of god to saluation, yet not to euery one generally, but to euery one that beleeueth that is the limitation, and how, is faith wrought by the bare let­ter or sentence of the gospell? no, but by the gospell vnfol­ded [Page 78] and applied marke the gradation, how shall they be­leeue in him,Rom. 10.14. of whom they haue not heard? and how shall they heare without a Preacher, for the working of faith, the Gospell must bee heard and not onely heard by a bare repetition of the sentence but heard preached, that is to say,2. Tim. 3.16. vnfolded and applied, the Scripture saith the A­postle is profitable to teach, to improue, to correct, and to instruct in righteousnesse, and marke what followeth vpon this in the next chapter 1. 2. verses, I charge thee therefore before God, and before the Lord Iesus Christ, which shall iudge the quicke and the dead at his appearing, and in his Kingdome. 2. Preach the word; be instant in season and out of season: im­prooue, rebuke, exhort with all long suffering and doctrine. The Scripture being profitable in it selfe, it must bee preached and applied by men called to the seuerall vses of it, the sen­tence of the Gospell is generall and the promises of salua­tion are indefinitely propounded whosoeuer beleeueth he shall be saued, they are aboue the reach of naturall vnder­standing, such as reason cannot comprehend, and gene­rals of that nature must needs be vnprofitable without ex­plication and application of them, the Lord therfore hath ordained that men called to teach the gospell, should in his name expound and applie the same to the persons of their hearers particularly, that so they might bee brought to the knowledge of Saluation.

Ob.It will be sayd, the Prophet sayth, in the time of the Go­spell, men should teach no more, euery man his neigh­bour,Ier. 31.34. and euery man his brother, saying, know the Lord: for they shall all know me from the least of them, vnto the greatest of them, saith the Lord: How then is it that the Gospell must bee taught by the ministery of man, how is that a true prophesie?

Answ. The meaning of the Prophet is, that Gods elect in the time of the New Testament should not onely bee taught by the outward ministerie of the word, but inwardly by his spirit as appeares in the verse before. And the Prophet [Page 79] speakes in regard of the plentifull measure of knowledge vnder the Gospell according to that,Isay. 11.9. that the earth should be full of the knowledge of the Lord, as the waters that couer the sea. Some may reply and say,Reply. this answer is not sufficient, is the Prophet so to be vnderstood, that the Elect of God should be taught inwardly by his spirit, then Saint Iohn hath shewed it needlesse to be taught by man,1. Ioh. 2.27. the an­noynting (that is to say) the spirit of Christ, which ye haue receiued of him, dwelleth in you: and ye need not that a­ny man teach you: but the same annoynting teacheth you of all things, and it is true, and is not lying, and as it taught you, ye shall abide in him.

Againe, the meaning of Saint Iohn is, Answ. that the Elect ha­uing receceiued the Spirit, need not that any man should teach them to discerne truth taught from errour and de­ceipt, they are inwardly taught of the spirit, they haue their mindes enlightned, their iudgements cleered, and therefore he sayth ver. 26. these things haue I written vnto you, concerning them that deceiue you. And then hee sub­ioynes in the seuenteenth ver. but the annoynting &c. So then notwithstanding these exceptions this remaines a truth, that men are brought to the knowledge of saluation not by the bare sentence of the Gospell deliuered in the writings of the Apostles, but by it explained and applied by men called to that office.

Hath the Lord sanctified the ministery of man called to teach and apply the Gospell to such an excellency, Vse. as by it to bring vs to a particular knowledge of our owne salua­tion?We are not to thinke base of the mini­stry and tea­ching of the Gospell, by men called to that function. then let this serue to rule and order our conceit and and estimation of the ministery and teaching of the Go­spell by men called to that duty and function, let vs not thinke it either needlesse or base. Who well in his wits & lead by the diuine light of reason will lightly regard, that which being rightly vsed will bring him to the knowledge of his owne euerlasting good. Such is the ministery and teaching of the Gospell, by men called to that function, [Page 80] yea the teaching of the word by men cald to that office is ordaind of the Lord to make it profitable, what part of the word soeuer it be, whether the Law or the Gospell, let vs then take heed we contemne not the teaching of the word by men in any part of it, whether shewing sinne by the law and denouncing iudgements, or preaching mercy, and applying the promises of the Gospell; let vs not lightly e­steeme it, because it is brought by a weake and mortall man, the Lords ordinance is powerfull in weaknesse as in the creation, hee brought light out of darkenesse and re­redemption and life out of death, so in our conuersion he workes vpon vs by the ministery of weake men, and heer­in he doth not onely prouide for our weakenesse, who are not able to endure the Maiesty of his owne immediate voice, or the voyce of an Angell, but to trie our obedience whether wee will looke onely at his instrument or at his ordinance, whether wee will haue our eye on the earthen vessell, or on the excellent treasure brought in that vessell, and therefore to lay this a little neerer vnto our hearts ma­ny there be that will be content to looke at the Lords or­dinance of the word brought by the ministery of men, when the word of grace and mercy is preached, they will then looke on that, as the word of God, and confesse, and acknowledge it so to be, and vpon a false ground hale it to themselues, but when the law is laid open, and the iudge­ments of God denounced, then they heare and regard that but as the word of man and not of God, then they blesse themselues, and promise peace to themselues, and say in their hearts, no such things shall happen vnto them, it is but the word of their preacher. I appeale to mens owne hearts, whether these thoughts doe not many times rise in them or no, and if wee finde they doe, then marke what will follow, the Lord will punish vs, euen by our owne thoughts, that as we thinke his iudgements denounced by the ministery of man, to be but the words of men, and of our preachers, so hee will make his word of grace offered [Page 81] by the ministerie of man to be vnto vs but as the word of man, we shall [...]ot in our sinnes, and lie still vnconuerted, it shall be vnprofitable vnto vs, for the Lord is iust, and hee will punish sinne in the same kind, and as we thinke of his word of threatning, so shall his word of mercie be vnto vs. Consider the example of Herod: Mark. 6.20. hee heard many things Iohn taught him gladly, he heard them (no doubt) as the word of God by the ministery of Iohn, but when Iohn came to touch his sinne, and to tell him the danger of liuing in that sinne, he would none of that, he then thought it was but Iohns word, and so would be auenged of him, and so indeed all that he heard of Iohn was by the iust iudgement of God, but as mans word vnto him, he liued and died in his sinnes, so wil it come to passe with vs, if so be we thinke the iudgements of God denounced against vs for our sinnes in the ministerie of the word, are but the words of men. Learne we therefore in the ministery of the word by man cald to that office, to looke not at the instrument, but at the ordinance of God, & let vs receiue the word, as the word of God, whether threatning iudgements, or promi­sing mercie. Now to the description of Epaphras. First, the Apostle saith hee was in respect of him and Timothie their deare fellow seruant; which words are thus to bee conceiued, that they did acknowledge him a fellow la­bourer with them in the preaching of the Gospell, and consequently one dearely beloued of them.

Now in that the Apostle saith Epaphras was his fellow Doct. 2 seruant & so deare to him & Timothie, Such as are lawfully knit together in a­ny common bond, they are to be ten­derly affected one to ano­ther. hence we may con­clude that such as are lawfully knit together in any cōmon bond, they are by the example of the Apostle tenderly to be affected one towards another: children of the same parents, seruants of one master, men of one society, neigh­bours one to another, it is vsuall in the Scriptures to vrge and presse loue by this kind of reasoning, that men that are conioined by some common bond, they ought to loue one another. Abraham vsed this argument. Moses vsed no [Page 82] other to accord the two Hebrewes.Act. 7.26. Sirs yee are brethren, why doe ye wrong one to another? We may obserue that when Iosephs brethren forgat him to be their brother,Gen. 37 20. or at least did not so consider him, they said, come let vs kil him. But after when they considered him as their brother, then they thinke of a more milde and gentle course, verse 27. Come and let vs fell him to the Ismaelites, and let not our hands be vpon him; for hee is our brother, and our flesh: and his brethren obeied. As the scripture thus vrgeth loue, so nature it selfe teacheth it, hauing imprinted in such as she hath conioined, a bending and an inclination one to­wards another. And it was euer held odious among the heathen, and a growing out of kinde, for men in nature neerely conioined, to be farre disioined in affection. And is the bond of outward brotherhood, seruice, societie and neighbourhood, and such like, a perswasion and a power­full argument vrging loue? then doubtlesse much more is the inward bond of the spirit, because by the spirit men are more neerly conioined, then they are or can be by nature. By the spirit they are made members of one mysticall bo­die, Vse. members of one another.Therfore such as professe fellowship and commu­nion of the Spirit, are tenderly to loue one another. Rom. 12.5. Let this then be thought on by all that professe the fellowship and communion of the spirit. Let vs thinke vpon it, that we haue one God to our father, one Church to our mother, Christ our elder bro­ther, and that we are borne of one immortall seed, that we are knit together in one faith, one religion, one hope of saluation, and therefore ought to loue one another. Come we to the other part of the description of Epaphras, that he was for the Colossians a faithfull minister of Christ.

Doct. 3 A minister being faith­full in dis­charging of his dutie, it is for the good of the people.Whence note wee first, that where a minister is faithfull in the discharge of his duty, it is for the good of the people, so saith the Apostle, (for you) that is, for your good: & this might be prooued by all the titles that are giuen to mini­sters in the Scripture. They are called light, which is com­fortable to the beholders, salt, for seasoning, labourers in the Lords husbandrie, builders of his Temple, leaders, [Page 83] guides, &c. all which shew their labour and paines in the ministery, tend to the good of Gods people. But the expe­rience of such as haue profited, by the paines of faithfull ministers may sufficiently confirme the trueth of this point.

Now then is it so, Vse. that a faithfull minister is for the good of the people,The people must answer the paines of the minister in profiting themselues. Heb. 6.8. then let vs looke where the minister is in any measure faithfull, that wee be answerable in profiting our selues and receiuing good, for as the holy ghost saith, that earth which drinketh in the raine, and beareth thorns and briers is reprooued, and is neere vnto cursing, whose end is to be burned. Consider yet further these two things. First, hardnesse and want of profiting in the people, is a great griefe and discouragement, and euen a pull-backe to a faithfull minister.Ier. 20 9. Witnesse Ieremy who resolued vpon this not to speake any more in the name of the Lord. Againe, if a minister be faithfull, and we profit not, it argues, we are sunke deepe in rebellion, euen drunken in sinne, yea sunke deepe into the sinne of drunkennesse; for of all others, drunkards are the hardest to be drawen to repentance: for as drunkennesse for the time of it makes a man like a bruit beast, vnfit for any common and naturall dutie, so it is the naturall effect of that sinne, to depriue a man (when he is sober) of all vnderstanding and capacitie of instruction. Therefore the Lord when hee was to call by his Prophet for a generall reformation, he spake in particular to drun­kards, Awake ye drunkards,Ioel. 1.5. and weepe and howle all ye drinkers of wine. If then we would not hinder the paines of such as labor in the ministery amongst vs, and shew our selues sunke deep in rebellion, let vs labor to profit and to receiue good by them that labor for our good, and ende­uour to profit vs. And remember the words of the holy Ghost; Obey them that haue the ouersight of you,Heb. 13.17. & sub­mit your selues: for they watch for your soules, as they that must giue accompts, that they may giue it with ioy, and not with griefe: for that is vnprofitable for you. Now [Page 84] in the next place we are to marke, that the Apostle in com­mending Epaphras a minister of Christ, doth not magnifi [...] and extoll him for his wit, his learning, his eloquence, h [...] grauitie, but he commends him for his faithfulnesse, that he was faithfull, that is to say, hee did vse his talent and gif [...] bestowed vpon him for the best aduantage, both of gai­ning glory to Christ his Lord, and good to his people: fo [...] that is to be faithfull,Mat. 25. as appeares in the parable of the ta­lents. Doct. 4 Hence it followes that the chiefe ornament and that which most commends a minister of Christ,The chiefe ornament of a minister is to be faithfull in the execu­tion of his of­fice, and the like is [...]ue of other callings 1. Cor. 4.2. in respect of the execution of his office, is to be faithfull, and to answer that trust that is reposed in him. As for the rest (that is to say) as for other things, or howsoeuer hee be carefull for other things, it is not so much materiall, but it is especially required of him that hee be found faithfull. And indeed it is required in euery dutie, that he be faithful in teaching, in exhorting, in comforting, in reprehending, it must be found in euery ministeriall action, without it nothing is pleasing to God profitable to men. And this not onely concerns the minister of the word, and is required of him, and to be vrged vpon him, but it may be reached out fur­ther, and that by iust warrant of the word. The Apostle saith,Rom. 13.4. such as are ordained to rule and gouerne others, they are Gods ministers, they are appointed of the Lord, for the good of those that be vnder them, they haue a talent in trust giuen vnto them. Now then that which most com­mends the minister of the word, is it not also praise wor­thie, and most commendable in others, Gods ministers, such as are deputed of the Lord to haue the rule and go­uernment of others? Yes doubtlesse, diligence and faith­fulnesse in the charge cōmitted, either in Church or com­mon wealth, as it is most requisite and necessarie, so it is most excellent and commendable, it is as a crowne that must be set on the head of all good duties. We read in ma­ny places, of the vigilancie, care & diligence of Moses, that neither the difficultie and infinite labours of his calling, [Page 85] the contumacy, vntowardnesse, and ingratitude of the peo­ple, the emulation and grudging of equalls, did any whit hinder him from going on with courage and constancy in his duty: the Lord therefore himselfe with his owne mouth, giues him this commendarion.Numb. 12.7. That he was faith­full in all his house, and that must needs be most commen­dable which the Lord commends in any man. We find this commendation giuen to Christ himselfe, and that with greater glory vnto him then vnto Moses, Heb. 3.2. because he was a more excellent person. If we do but consider, how the diuell labours, to make men put in trust by the Lord with gifts and places of rule and gouernment, vnfaithfull, and not to answer the trust reposed in them, that so their condemnation may be the deeper, and that he may hin­der the profit of others, who might be bettered by them: the truth of this will easily appeare that in any place of rule, it is most commendable to be faithfull, he by sugge­stion teacheth men, as we see by experience to say (when they are vrged to doe their duty) what can I doe? I will not trouble my selfe? or make my selfe busie, it belongs not to my office it is good sleeping in a whole skinne, I shall be blamed, I shall be reproched, I shall labour in vaine, and peraduenture make the matter worse, another may doe it better then I, with a thousand such like suggestions, doth the diuell furnish men to make them sluggish and vnfaith­full, all which plainly euince, that faithfulnesse in any place of trust is an excellent thing. And let this be thought on by all that are calld to any rule or gouernment of others either publikely or in the priuate family, parents, masters, houshold gouernors, &c. seeing it is so excellent a thing to be faithfull, Vse. let it serue to stir them vp to answer that trust the Lord hath reposed in them,Men are to answer that trust the Lord hath reposed in them in any place and calling. to vse the place giuen them to bring such as are vnder them to feare the Lord, for that is in generall the charge that lies on gouernors and laid vpon them by the Lord in the fourth commandement, that they in their owne persons sanctifie the sabboth, and [Page 86] learne to feare the Lord, and cause others vnder them to doe likewise. For want of faithfull discharge of duty in such as haue the gouernment of others, it comes to passe that many foule disorders spoken against are still vnrefor­med, to insist in one particular. Though the minister crie out against drunkennesse, and spend himselfe in disswa­ding from it, and good lawes be made for the reformation of it, yet still that sinne is as rife and common, nay more common then euer it was, where is the fault? is it not in such as beare office and should faithfully execute their office, according to law in that case prouided. Yes without question,Psal. 77.20. Moses and Aaron must ioyne hands together, the minister must bee seconded and assisted by the pub­like officer, or else many there be that will not be re­formed. To perswade such as are in any publike office, or haue the gouernment of priuate families to become faith­full in labouring, to bring those that are committed to their charge, to feare the Lord, consider first that diligent faithfulnesse in the charge committed, is both sweet and pleasing to God,Pro. 22.29. and good for our selues. He that is dili­gent standeth before Kings; but he that is diligent in the worke of the Lord, (such is euery publike charge) shall stand with ioy before the Lord,Mat. 25.21. the King of Kings. Come good and faithfull seruant, thou hast been faithfull in lit­tle; I will make thee ruler ouer much; enter into thy masters ioy. To him that is slothfull the contrary shall be said. A­gaine, let vs but thinke with our selues, how diligent the wicked are to do euill. Iudas will watch when others are asleepe, and that for a mischiefe. The high priests and all that rout assemble together betimes in the dawning against Christ,Matk. 15.1. euen before day will the wicked be working ill. They muse on mischiefe on their beds.Pro 4.16. And feare not to pull vpon themselues that woe denounced by the Prophet▪ They will rise early to call companions to follow after drunkennesse,Isay 5.11. and shall the wicked be thus diligent (if I may so call it) to doe ill, and shall it not moue such as the [Page 87] Lord hath put in trust, to be vigilant and faithfull in well doing. Surely then their vigilancy and paines shal stand vp in iudgement against them, and shall condemne them. Adde to this as a third motiue, that which we find. Where the Lord saith he will not hide from Abraham that which he was about to doe, and why?Gen. 18.19. for I know him that he will command his sons, and his houshold after him, that they keepe the way of the Lord, to do righteousnesse and iudg­ment. See how the Lord liketh carefulnesse of parents, to instruct their children, it is so pleasing vnto him that he will reueale his secrets vnto them that vse it, and hide no­thing that may be for their comfort. On the contrary from such as are carelesse of this duty, he will hide his se­crets, his councels, yea without repentance, all his com­forts, and the light of his countenance for euer. Let these things be thought on, and stir vs vp to faithfulnesse in any place of rule and gouernment.

Come we to the eight verse, where the Apostle proues that Epaphras was faithfull for the good of the Colossians, because he gaue testimony of their loue. To omit other acceptions, the words are thus to be vnderstood that E­paphras made knowne to Paul and Timothie what loue the Colossians bare vnto them (for he spake of all their loue to al the Saints before, vers. 4.) and the words carry this sence; which ye haue being far from vs in body, that you doe in­wardly affect vs in soule and spirit, though you be far di­stant from vs in body and that the word (spirit) is somtimes thus taken, appeares cap. 2. of this Epistle ver. 5. though I be absent in the flesh, yet am I with you in the spirit.

Here first we are to marke that the Apostle commends Epaphras for reporting vnto him how the Colossians lo­ued him and Timothie, which may minister this instructi­on: [Page 88] that it is an excellent vertue for such as haue inter­course and passe betweene partie and partie, to relate and speake of things that may engender, and encrease true mu­tuall loue and Christian affection betweene them, thus did Epaphras, he no doubt made knowen to the Colossians, what an excellent Apostle Paul was, againe hee declared to him, what loue the Colossians bare vnto him, to stirre him vp in affection towards them, hence it is that we finde it among the vertues of speciall note,Phil. 4.8. to thinke and speake of things that pertaine to loue: will we see a reason of this it is soone giuen, any man may easily conceiue it, if he do but consider as he ought the excellency of true Christian loue amongst men, it being that which is driuen at in all commandements of the second table, and that which makes all good duties profitable and good to our bre­thren,1. Cor. 13. as the Apostle prooues at large, and loue being thus excellent, surely the speaking of such things, as tend to the furtherance and encrease of it, mutually amongst men must needs bee a speciall vertue and a worthy grace of a good Christian. Ʋse. This being so, that to report such things. as may engender,Carrying of tales between parties is a notable vice. Pro. 26.20. and encrease loue, is an excellent vertue. Then the contrary to this to carry such tales and reports betweene parties which are as wood to the fire, to stirre vp strife, to set men at ods and difference, cannot choose but be a notable vice, and the very character and badge of a lewd person, and a fault too common in the world, some there be who make tale telling so common a practise, as there is not an honest man or woman that hath not some time or other beene wounded by the stroake of the ran­ging tongue of the tale-bearer; but let such as are guiltie of this sinne, consider the vglinesse of it, let them consider beside this, that it is the property of a vile nature, to seeke by tales to make others vile, that it is the very bane and poyson of friendship, and the cut-throat of amity, a de­gree of murder,Ezech. 22.9. so sayth the Lord that in Ierusalem were men that carried tales to shed bloud. Let them I say fur­ther [Page 89] consider thē reach of this sinne, it reacheth not onely to the killing of the bodies, but of the soule of ma­ny at one blow; wee say, it is a shrewd blow that killes three at once. Now the tale-teller (without Gods mer­cie) killes his owne soule, and peraduenture the soules of twenty more,Psal. 12.3. who rashly vpon the hearing of a false tale condemne the innocent, the Lord therefore stirred vp the spirit of Dauid, to pray that God would root out all de­ceitfull lippes. If these things bee thought on, they are sufficient to breede in a heart not giuen ouer to it selfe, a detestation of this sinne, and let vs take heed, the Diuell deceiues vs not in this case, for hee will force this vp­pon vs vnder many faire pretences, as that wee are sorrie that our neighbours hath done so, that we speake not of malice, nor all wee could speake.

Let vs beware of this subtilty, and learne to auoyd this sinne.

From the last words (which ye haue by the spirit) the Doct. 2 poynt briefly is this,True belee­uers loue one another though they see not the face one of another. that true beleeuers loue one another though they neuer see the face one of another, which ar­gues true loue not rising from any outward thing, either pleasure or profit, the ground of this, is their vnion with Christ, for they that are one with Christ, cannot but bee one in heart among themselues, how farre distant soeuer they bee one from another in bodie: and let vs heereby trie our loue to the Saints of God, Vse. if wee bee affe­cted towards them,We are here­by to trie our loue to the Saints of God. 1. Ioh. 3.14. of whom wee heare well and yet ne­uer saw them, if wee loue them as heartily as our owne sonne or brother, then our loue is true spirituall loue, and a testimony of our adoption. Wee know that wee are translated from death to life, because wee loue the bre­thren.

The Apostle hauing finished the first part of the preface of this Epistle, his congratulation or reioycing for the Co­lossians.The second part of the preface of this Epistle, the A­postles com­precation. In this ninth verse, he comes to the second part, his comprecation or prayer for them, which is laid down in the ninth, tenth, and eleuenth verses. In this ninth verse, he first sets downe the moouing cause, what moo­ued him to pray, namely, the same that mooued him to giue thankes, (for this cause &c.) together with the conti­nuance of his prayer, that from the day, he heard of their faith and loue, he continued to pray for them, and then further hee makes knowen in what manner hee prayed, namely with desire, after that followes the matter of his prayer, that they might be fulfilled with knowledge, which knowledge is limited by the obiect, namely the will of God, and further amplified by two speciall things, where­in it doth consist, namely, wisdome and vnderstanding, and both these spirituall. These be the parts of this ninth verse. Touching the words not to say any thing of the moouing cause, that stirred the Apostle to pray for the Colossians, hauing spoken of that, in verse the third, nor yet of the continuance of his prayer, that he ceased not to pray for them.

Doct. 1 The first thing that we may hence obserue, is, that prai­er is a speciall meanes to helpe vs forward,Prayer is a special means for the in­crease of our spirituall knowledge. and to make vs encrease in knowledge and spirituall vnderstanding. The Apostle thought it not sufficient to write vnto the Colossi­ans and to labour with them by instruction and exhorta­tion to confirme them in the true faith, but he further saith he ceased not to bee instant with the Lord in prayer for them, that they might be fulfilled with knowledge of his [Page 91] will, whence it followes that prayer, not onely of others, but of vs for our selues, is a notable means for the encrease of our spirituall knowledge,Iam. 1.5. this is taught most plainely if any man lacke wisedome, if any hauing a small measure of wisdome find an emptines, a defect and want of wisdome and knowledge (as no man but shall if he be able to sift his owne braine) and would haue a supplie, let him aske of God which giueth to all men liberally, and reproacheth no man, and it shall be giuen him. The reasons of this are these: first, it is a confessed truth, that the knowledge of Gods will reuealed in his word, comes by illumination of the spirit of Christ in whose power it is to open and shut the booke of God at his pleasure. Wee are not able of our selues, to vnderstand the plainest things deliuered in the word.Luk. 11.13. Now the spirit of grace and illumination is obtai­ned by the prayer of faith: so saith our Sauiour, if ye which are euill, can giue good gifts vnto your Children, how much more shall your heauenly Father giue the holy Ghost to them that desire him? Whence it followeth ne­cessarily that prayer is a speciall meanes for the encrease of knowledge. Againe true prayer, the praier of faith is not onely a meanes to fit, to prepare and to sanctifie out hearts to receiue grace; but euen the very action of praier, though it doe not merit, yet doth it encrease in some particulars, a further measure of grace and sanctification: for example, true prayer for the pardon of sinne worketh greater care to auoyd sinne, it is not possible that a man should make a plaine and hearty confession of any sinne to God in prayer and desire him to pardon it and promise amendment, but that by the very confession he should be bettered and fur­ther off from that sinne: Hence it is that our Sauiour saith, watch and pray, that ye enter not into tentation: Mat. 26.41. that hee may be strengthened and better able to withstand temptation. So then, prayer being a meanes to fit, and prepare our hearts to receiue grace, and the very action of prayer en­creasing a further measure of grace, in some particulars, it [Page 92] must needs be a notable meanes for the encrease of spiri­tuall knowledge.

For the vse Vse. of this, let vs thinke of it to this speciall pur­pose,When we come to the hearing of the word we are to prepare our selues by prayer. when we are to come to the hearing of the word to be further informed in the way of God, remember we then to prepare our selues by praier to lift vp our hearts in ear­nest and hearty praier vnto God that the eies of our minds may be opened, that we may rightly vnderstand things deliuered, and that our wills and affections may be trans­formed into an holy obedience to the will of God made knowne vnto vs: for certainly it is a true speech one hath, though God himselfe should appeare in the likenesse of man and speake vnto vs, yet if he did not also moue and direct vs by his inward grace his preaching would be vn­profitable vnto vs. We are therefore by praier to craue the assistance of his spirit. Many neuer thinke of this duty, many of vs either lie securely bathing our selues in our beds till the instant time of comming to the publike assembly, or else if we rise it is either to follow after worldly affaires, or to tricke and trim vp our bodies, and few or none of vs haue any care to fit and prepare our selues to sanctifie our soules before we come to the hearing of the word, but we come laden with our sinnes and with our minds ouerchar­ged with diuerse lusts, and so it comes to passe that the speech of the Apostle is verified vpon vs,2. Tim. 3.7. that we are euer learning and yet neuer able to come to the sound know­ledge of the truth. And how can it otherwise be, but that as many of vs as come without preparation by praier shold be vnfit to attaine sound knowledge, for so comming we rashly presume we can vnderstand Gods mysteries by the strength of our owne wits, and so are iustly confounded, and ouerwhelmed with the maiesty and brightnesse of them; Againe we must know, that praier is to the soule as exercise to the body, and as men vse exercise of the body, especially before meat to stir vp naturall heate to quicken the spirits, and to sharpen the stomacke, so praier must be [Page 93] vsed before we come to the feeding of our soules to stir vp spirituall motions in our hearts, and to worke in vs an holy appetite and desire after the word, an hunger and thirst after the heauenly food of our soules; as men for want of bodily exercise, sit sometimes at a table wel furnished with good and wholesome meat, and yet can eat little or no­thing; so we shall finde, that for want of preparation, by the exercise of praier, many sit before the Preacher, and are not able to taste or feele any true sweetnesse in any thing laid before them, nay they are heauy and sluggish, and vnfit to receiue any good. Remember therfore before we come to the hearing or the word, to lift vp our soules in praier to God, and euen to stretch out the faculties and powers of our soules, as men in bodily exercise stretch out the ioints of their bodies, we shall thereby no doubt finde and feele a great alteration in our soules, that they are more quicke and ready to receiue heauenly nourishment. Come we now to the manner of the Apostles praier in re­spect of his inward affection, that he praied with desire.

In that he saith, he did not only pray for the Colossians, Doct. 2 but desire that they might be fulfilled with knowledge of his will in all wisedome and spirituall vnderstanding,True praier must be with inward fer­uencie and desire of the heart. wee are taught that true praier must be with inward feruencie, with an holy sanctified desire of the heart. Praier must be rather a trauell of the heart, then a labour of the lips. Hence it is said to be a powring out of the soule,1. Sam. 1.15. Psal. 141.2. and com­pared to incense: to note vnto vs, that it must be offered vp as it were by fire, it must proceed from the heat of the heart, that it may be a sweet smelling sacrifice to God. It is to be marked, that our Sauiour saith not, whatsoeuer yee pray for, but whatsoeuer ye desire when ye pray, beleeue that yee shall haue it, and it shall be done vnto you. And that praier must be with an inward desire, it appeares euen by the Lords manner of dealing with his children,Mark 11.24. who vseth meanes to whet and sharpen their desires, sometimes by deferring to grant their requests. Thus hee dealt with [Page 94] Moses: The Lords purpose was to spare the people: yet when Moses praied for them,Exod. 32. the Lord said, ver. 10 Let me alone. And sometimes by afflicting of them: thus he dealt with Dauid. Psal. 42.4. When I remembred these things, I powred out my very heart because I had gone with the multitude, and led them into the house of God, with the voice of sin­ging and praise, as a multitude that keepeth a feast. And the Lord vsing thus to deale with his children, doth plainly euince and proue the doctrine deliuered.

Vse. We see our duty: let vs now a little examine our practise. And because it will not be sufficient to take a view of it in generall,We are to ex­amine our selues how we pray. and to shew that men powre out their praiers on­ly of forme and fashion, without any sanctified dispositi­on, or holy desire of their hearts; let vs insist in one parti­cular, wherby we may easily see how men faile in this duty and do not pray as they ought, with a true inward desire of their hearts: the thing is this, men sometimes pray vnto God, that they may abstaine from some knowen sinne, a sinne wounding and wasting their consciences, and they seeme to pray with desire that they may abstaine from it, but the euent many times shewes the contrary; for they finde no fruit of their praiers, it vanisheth, and they lie still in that sinne vnreformed. For example, a man giuen to cu­stomarie swearing, being told of it, and reproued for it, he will sometimes lift vp his voice in praier, and say, I pray God giue me grace to leaue it, which is a good speech, and a speech bearing shew of inward desire to leaue that sinne, but indeed many times there is no such matter, for he still forgets himselfe, and oathes are still common with him. But wil some say, Quest. it seemes to me, and I perswade my selfe when I say, God giue me grace to leaue my sinne, that I haue a desire in my heart to leaue it; will you sit in iudge­ment vpon my conscience? tell me then, I pray you, how I shall know that my desire of grace and strength against sinne is no true sanctified desire? Answ. I answer, I take not vpon me to sit in iudgement vpon thy conscience, let the word [Page 95] iudge that and from thence I dare be bold to tel thee, that thy desire is no true desire, when it is only a bare desire, when it ceaseth and is at an end so soone as it is vttered, & thou hast no further care to vse other sanctified means, to helpe and strengthen thee against thy sinne, as hearing, reading, and meditating on the threatnings and iudge­ments of God against that sinne.Num. 23.10. For thus it was with Ba­laam he desired to die the death of the righteous; but his desire was no sooner vttered, but it was at an end: hee had no care to liue a sanctified life, that leads to a blessed and comfortable death. Such as pray for grace and strength a­gainst sinne with a true sanctified desire, they ioine to their desire, the holy vse of other meanes, and their desire is not flitting & vanishing, but constant, and they giue the Lord no rest till he grant their desire, yea they vse vehement and vrging arguments to the Lord, to moue him to grant it; they vrge the former fauour and mercie of God in helping them against other sinnes: they pray that the Lord will not suffer their enemie Satan to ouercome them: they presse the Lord with his promise, Aske and you shal haue, seeke and you shall finde. Thus it is with them that haue a true sanctified desire of grace and strength against sinne. And to stirre vp our dulnesse in this case, consider we, first that praier without a true desire of the heart is meere moc­kerie, & cannot escape vnpunished, the Lord denounceth a woe against it. Againe,Hosea 7.14. praier sent out from a true desire of the heart, and offered vp in Christ, is pleasing to God, yea though it be but a desire true and heartie, when the voice faileth, yet then it pierceth the clouds. Looke on the example of Hannah: Shee spake in her heart,1. Sam. 1.13. her lips did moue only, but her voice was not heard; and the Lord heard her: And vpon the example of Hezechiah: Isay 38, 14. Like a Crane did he chatter, yet the Lord heard his praier. And this is both a notable comfort, and also a notable induce­ment to stir vs vp to powre out our praiers, with an inward feruencie, and with an holy desire of our hearts. Now to [Page 96] the matter of the Apostles praier in the words following (that they might be fulfilled with knowledge in all wise­dome and spirituall vnderstanding) with the limitation in respect of the obiect, the wil of God. The words carry this sense, that ye might be fulfilled with knowledge, that is to say, that ye might increase in knowledge, and come to that measure the Lord hath appointed necessary for sal­uation,Ephes. 4.7. (for some of the members of Christ haue one mea­sure, some another, according to that) yet euery one so much as is necessarie to saluation, which the Apostle here praied for (of his will) that is the will of God reuealed tou­ching things to be beleeued & practised.Credenda & sacienda. Now in that the Apostle lifts vp his praier to God, for the Colossians, and desired of him, that they hauing some measure of know­ledge Doct. 3 might receiue increase of it, we may conclude, that not only the beginning,Both the be­ginning and further mea­sure of illumi­nation is the free gift of God. but a further measure of illumi­nation and vnderstanding of Gods will, is the free gift of God, it is the Lords bountie and largesse, it comes vnto vs as alms to beggars, freely, it is gotten by earnest intreating and suing for, at the hands of God, yet not for the merit of any intreatie, as the beggar gets not his almes for the worthinesse of his crauing, but of the meere bounty of the giuer. So wee get increase of knowledge from the meere mercy of God, and in greater or lesse measure according to the good pleasure of the Lord. The Apostle saith, that the spirit distributeth his gifts as he will,1. Cor. 12.11. the distribution of the gifts of Gods spirit is voluntary, therefore free, and the vn­equall distribution of the gift of knowledge, in that some haue a greater measure of knowledge then others, is a clear proofe that the increase comes from the meere bounty of the Lord, not from respect had of any thing in vs; for if the Lord should giue a different measure of knowledge, not freely, but vpon desert, then in all likelihood they who haue a greater measure of faith, should haue a greater mea­sure of knowledge, but wee may many times obserue the contrary, that they haue more knowledge, who haue a lesse [Page 97] measure of Faith, yea sometimes they who haue no sauing faith, haue such a measure of knowledge as they are able to prophesie:Mat. 7.22. therefore both the beginning and the increase of our knowledge of the will of God is the free gift of God.

Let this teach vs, Vse. if it please the Lord to giue vs any in­sight,Hauing some knowledge of Gods will re­uealed in his word, wee must not thinke that we are able to come by the strength of our owne will. any little knowledge of his will reuealed in his word not to be lift vp in conceit of our owne wit, as if then wee were able to goe on by our owne strength, if we doe, wee shall finde a curse vpon our wits, and by them we shall bee led into many erroneous opinions. If we obserue it wee shall finde this hath beene the mother of many fowle and dangerous errours, when men hauing some generall illu­mination, some knowledge of Gods will reuealed haue then thought themselues able to goe on by the strength of their owne wit, they haue beene left to themselues and then haue runne into many errours, witnesse the best lear­ned among the Papists who resting on a conceit of their schoole subtilties and distinctions inuented by their own wits haue runne into most grosse and palpable absurdities, & haue stiffely and obstinately stood in defence of them, we must therefore learne, in going on in the knowledge of Gods will not to rest on the strength of our owne wits, but vpon the blessing of God vpon them, vse the benefit of wit and vnderstanding in humility, for wit in it selfe is no cause of wandering out of the way, into by-paths of errour and heresie. Moses, Daniel, and Dauid had excellent wits, but they were humbled and sanctified, and so great helpes vnto them, it is not wit in it selfe, but our proud conceipt of wit, and too much resting in the seat of reason, which makes vs runne into errour, for that will not suffer vs to subiect our selues to the simplicity of the word of God, we must therefore take heed of it. In the second place, in that the Apostle in the fourth verse gaue testimony of the faith of the Colossians, and now prayed for the encrease of their knowledge of the will of God.

We learne that such as truly beleeue in Christ, and are Doct. 4 [Page 98] able to testifie their faith to others,True belee­uers being a­ble to testifie their faith to others, may want know­ledge of some things reuealed in the word of God. Matth. 16. yet haue their want of knowledge of the will of God, and may bee ignorant of some things reuealed, the Lord giues them not a full mea­sure of knowledge at the first, but onely some degree which is afterward encreased. Thus our Sauiour dealt with his Apostles, when they had confessed, that he was the Christ the sonne of the liuing God, yet they knew not, the arti­cles of his death and resurrection, it is therefore sayd ver. 21. from that time foorth, Iesus beganne to shew vnto his disciples, that he must goe vnto Ierusalem, and suffer ma­ny things of the Elders, and of the high Priests, & Scribes and bee slaine, and rise againe the third day. Wee read though Apollos was an eloquent man and mighty in the Scriptures which did argue an excellent measure of know­ledge,Acts. 18. yet he had his want of knowledge: euen two of his Auditours, Aquila and Priscilla, as we finde verse 26. took him home with them, and expounded the way of God more perfectly vnto him, yea Saint Paul testified of him­selfe, that hee might encrease in comfort and strength of faith, by the faith of the Romans. Now the reason why the Lord giues knowledge vnto vs by degrees,Rom. 1.12. is this, be­cause though a mans minde enlightned and sanctified, be of great capacity and will receiue a great measure of know­ledge, yet it is able to receiue but little at once, it is like a violl, or a glasse, with a narrow mouth, that must haue water or some other liquid matter, put into it, droppe after droppe.Mark. 4.33. Hence it is sayd, that our Sauiour preached the word vnto the people as they were able to heare and vn­derstand it.

Vse. And is it so, that the Lord giues the knowledge of his will, by degrees,Wee must come to re­ceiue know­ledge of the will of God by degrees. by little and little, then let euery one of vs looke so to receiue it, let euery one attend with dili­gence on the ordinance of God, the preaching of his word the ordinary meanes of knowledge, and let him looke to receiue knowledge of the will of God by degrees, one measure after another, or one measure vnto another, for [Page 99] we must retaine and hold things heard and learned, and adde vnto them euery time, we heare, further measure of knowledge, otherwise we cannot look to be fulfilled with knowledge, as the Apostle here prayed, a vessel that hath a narrow mouth and an hole in the bottome euer open, can neuer be fild by powring water into it: no more can our mindes bee filled with knowledge, being hard to receiue, and hauing no retentiue faculty, no power to retaine things heard, and learned, but as fast as they are powred in they runne out, and passe away without profit, a fault that doth rest vpon many hearers of the word, who heare ma­ny things and happily vnderstand and receiue them with ioy for the present, but after a while become forgetfull hea­rers, as Iames 1.25. and let slip the things they haue heard, as if they had neuer heard them, these cannot come to the hearing of the word, to be further filled because they haue nothing but emptinesse in them, the things former­ly receiued are gone, they are like the mill turned about daily but with new water, well let such loose and wretch­lesse hearers consider, that it is not the hearing, the bare vnderstanding, nor the delight for the present, but the power of the doctrine of the word remaining in vs, that shall saue our soules, by forgetting and letting slip out of our mindes good things receiued:Reuel. 3.3. we decline and decay in all good duties, the Lord therefore perswadeth with the Church of Sardi, to recouer herselfe from her declining, by remembring and holding fast things receiued, the ho­ly Ghost sayth that wee ought diligently to giue heed to the things which wee haue heard, least at any time,Heb. 21.2. wee should let them slip, and marke the waight of his reason following, strengthened by comparison, if the word spo­ken by Angels (that is to say the Law) was stedfast, and e­uery transgression, and disobedience receiued a iust re­compence of reward how shall wee escape if we neglect so great saluation, that is to say the Gospell, which at the first beganne to be preached by the Lord; which we doe when [Page 100] we let slip the things wee haue heard, and so wee bring on our selues punishment proportionable to the excellency of the Gospell and the first preacher of it Christ Iesus.

Doct. 5 One thing more may be noted from these wotds, name­ly this that it is not a small measure of knowledge of the will of God,A small mea­sure of know­ledge of the will of God, will not serue to diuert vs in the way to saluation. Phil. 1.9. that must direct vs in the way to life and sal­uation. The Apostle therefore heere prayes that the Co­lossians might be fulfilled with knowledge of his will, in all wisdome and spirituall vnderstanding, and this I pray, that your loue may abound yet more and more, in know­ledge. and in all iudgement. One speciall reason of this, is because the knowledge of Gods will must not onely guide vs in particular actions of life which are innumera­ble: but must guide the inward motions of the mind, will and affections which are most wayward, and hard to bee brought into subiection to any good, for a man may be a­ble sometimes to bridle himselfe in outward actions, but not to restraine the thoughts of his heart.

Vse. Let vs not therefore content our selues with a smatte­ring and a generall knowledge of Gods will reuealed.We must not content our selues with a smattering knowledge of God will reuealed. A man in his trade will not content himselfe with small skill if he be able to reach further, and shall wee then rest con­tented with a little, and small measure of knowledge of Gods will reuealed in his word. Looke how much know­ledge we haue of Gods will, so much knowledge haue wee of God himselfe and of our owne saluation, because God reuealeth himselfe and the meanes of Saluation in the word, and without the knowledge of that, there is no knowledge of God or of saluation. They that know not God in some measure the will of God reuealed in his word cannot know God, and so cannot know Gods mercy for their owne saluation, for if we know not God, God will neuer know vs to our comfort, therefore let vs not con­tent ourselues with a small measure of knowledge of Gods will reuealed in his word, but labour daily for a greater measure and encrease. In the last words of this verse the [Page 101] Apostle sets downe two things wherein the knowledge of Gods will doth consist, namely wisedome, and vnder­standing and both spirituall. The word wisdome hath ma­ny acceptions in the Scripture, sometimes it is put to sig­nifie an euill quality,2. Sam. 14.2. the wisedome of the world properly called craft and subtilty, sometimes it is taken in a good sence and then also diuersly, as sometimes to signifie the doctrine of wisedome, sometimes the habit or quality of wisedome in the word,1. Cor. 2.6. and so it is taken in this place be­cause it standeth heere in relation to the will of God, and by it is meant, an ability or power of the minde aboue nature, whereby the minde being cleared and disburdened of naturall dulnesse, vnbeliefe, ignorance and vanity, is a­ble soundly and truely to apprehend, to acknowledge and embrace the known truth of the word of God as the Lord saith on the contrary,Ier. 8.9. they haue reiected the word of the Lord, and what wisedome is in them? though they had the law amongst them ver. 8. yet because they did not truely apprehend and beleeue it, they are sayd to reiect it, and consequently had no wisedome in them, whence it is cleare, that when wee are wise in the knowledge of the will of God, when we truely apprehend, acknowledge and embrace the knowen truth of his word. The word (all) doth not signifie all kinde of wisedome, but a full measure of spirituall wisedome necessary to saluation.1. Cor. 13.2. So we find the word vsed, all faith, that is not all kindes of faith, iusti­fying faith is not there meant, but a full measure of faith of working miracles. For the word (vnderstanding) not to say any thing of the distinction of it into the Theoricall and practicall, by that word is meant, an ability and pow­er whereby the minde is able to apply the knowen truth of the word, to the good ordering both of particular in­ward affections and outward things and actions, as time,1. Kin. 3 9. place and person shall require. Thus Solomon prayed, that God would giue him an vnderstanding heart, or vnder­standing, whereby the affections of his heart might be or­dered [Page 102] and hee might be able to iudge and discerne truely betweene good and bad in particular causes and contro­uersies, and giue sentence accordingly. Now both these, wisedome and vnderstanding, must bee spirituall, that is, wrought in vs by the spirit of Christ, on whom resteth the spirit of the Lord, the spirit of wisedome and vnderstan­ding, the spirit of councell and strength, the spirit of know­ledge,Isay. 11.2. and of the feare of the Lord: thus then are these words to be conceiued, as if the Apostle had sayd in a suf­ficient true and sound apprehension of the truth reuealed in the word of God, and in a particular application of the same, to the good ordering of all particular affections of your hearts, and the actions of your liues, as the circum­stance of time, place and person shall require wrought in you by the spirit of Christ.

Doct. 6 Now in that the Apostle cals knowledge of the will of God,They are tru­ly wise, who rightly con­ceiue, ac­knowledge & embrace the truth of the word of God: Psal. 119 98.99.100. standing in true apprehension of the truth reuealed in his word, wisdome, we are taught, that they indeed are truely wise, who rightly conceiue, acknowledge and em­brace the truth of the word of God, they who haue an eye vpon the word, and see the truth of that for their guide in all things, and are able to gouerne themselues wisely, both in respect of inward affection and outward action. Hence it was that Dauid sayd, that by the commandements of God, hee was wiser then his enemies. Had more vnder­standing then his teachers and the ancient: and no mar­uell, though it was thus with Dauid. There is reason to lead vs to thinke, that those who vnderstand, what the will of the Lord is, are most wise and indeed truely wise; first, because the will of the Lord made knowen in the word, is the wisedome of the Lord reuealed, manifesting such things, as the wisedome of flesh and bloud cannot reach vnto: Therefore they who are able by a supernaturall light to conceiue things contained in that, must needs be most wise, according to the nature of the things vnderstood, as they who are able to conceiue, and carry in minde the [Page 103] best rules of pollicy, are iustly accounted most politicke. Againe, they must needs be most wise, who are enabled to prouide for their owne good estate, and that for euer, such are they who truly conceiue and embrace the truth reuea­led in the word, for that is able to make wise to the King­dome of God and eternall saluation.2. Tim. 3.15. Obiect. Luk. 16.8.

Some may say, we read that our Sauiour saith, that the children of this world, are in their generation wiser then the children of light, enlightned by the spirit of God: how then is it true that they are most wise who rightly conceiue and embrace the truth of the word of God?

For answer, Answ. we must make the restraint of our Sauiours speech. He sayth not in generall that they are wiser then the children of light: but with a limitation hee restraineth their wisedome to their owne generation, to the things of this world, that in respect of them they are wiser: againe, if this speech runne thus, in their generation, then the children of light in theirs, he speakes as it commonly fals out, that the children of this world in their generation, are wiser, then the children of light in theirs, not because the world is not able to make them wiser, then the children of the world, but because of our corruption, we commonly reach not to that measure of wisedome we ought to doe, and so this makes nothing against the truth of the conclu­sion deliuered, that they are truly wise who rightly con­ceiue and embrace the truth of the word of God, for in that they reach not that measure of wisedome which they ought, it is in respect of their corruption, Vse. and the remain­der of sinne in them.

Would we then (for vse of this) be truly wise (no doubt euery one desires it) would wee haue that wisedome,They that would be truly wise, must labour to know ac­knowledge & embrace the truth of Gods word. that will make vs wise to eternall happinesse? then labour wee rightly to conceiue, acknowledge and embrace the truth reuealed in the word of God, that is the wisedome of God, and able to make vs wise and prouident for our eternall good. And to lead vs on in this, consider we but this one [Page 104] thing, many men in the world, carrie a great shew of wise­dome, and indeed they are wise in their kinde, but they wanting this (if we obserue it) we shall finde that the Lord doth catch and confound them in their wisedome, and as he dealt with Achitophell, he turnes their plots and deuices into foolishnesse. Nay which is more familiar and easie for vs to obserue, wee shall finde that some that are renow­ned for wisdome in the world and yet want this wisedome from the word; they some way or other discouer them­selues, to be but starke fooles, for consider it, doe not wee see many times such as are able to speake well and wisely and to giue good councell to others, and to manage their owne outward affaires with some good discretion, that they notwithhanding are tainted and stained with some notorious sinne, yea they are very monsters in the out­rage of sinne; are not the wisest men of this world, many times grinding vsurers, extortioners, oppressours, greedy cormorants, hard dealers with their brethen, such as de­fraud poore labourers of their hire, yea are they not some­times Ale-house and Tauerne-haunters, whore-hunters and such like. If wee looke into the world wee may easily obserue it, that one way or other they discouer the weake­nesse of that wisedome, the world doth so much admire in them, the Lord doth punish the pride of their wisedome with some foule sinne, and doth suffer them to yeeld to the subtilty of Satan, and deceipt of sinne, to make know­en their folly by their sinne, he doth paint out their folly in their faces, and set a Nouerint vniuersi vpon them, and be it knowen to all men, that these whom you accompt iolly wise men, behold they are meere fooles. This must serue to teach vs and to stirre vs vp, not to rest in such kind of wisedome, as is found in the men of this world, but seek after that which is deriued from the word and so from God himselfe the fountaine of all true wisedome. We are further to marke that the Apostle in this place, ioynes wisedome and vnderstanding together. Whence it fol­lowes [Page 105] for our instruction; that it is not enough for vs to Doct. 7 conceiue and acknowledge the truth of Gods will,It is not suffi­cient to vn­derstand and take notice of Gods will, but it must be applyed to our particular occasions. either commanding duty, promising mercy or threatning iudge­ment, but we must apply it to the ordering of our liues in particular actions, for as the knowledge of Gods will is brought vnto vs, by the ministery of the word, not onely in the information of our vnderstanding and iudgement but in the vse of instruction in the way of righteousnesse and reformation of corruptions, both of heart and life, so it must be receiued. Hence it is that Dauid sayth,Psal 119.105. that the word was a lanterne vnto his feet, and a light vnto his paths we are to marke, that he sayth not, it was a light vn­to him to enlighten him, but to his feet and path, giuing vs to vnderstand that he did not rest in his illumination by the word, and in his apprehension of the truth but hee further applied it, to the guiding of his particular steps in the wayes of the Lord, Reason. to the particular actions of his life;Else shall sin insinuate it selfe and get within our best actions. & indeed there is great reason, why we should not content our selues with the knowledge of the truth of the word, no nor yet with a temporary good liking of it, without appli­cation of it, as particular occasion is euery day offered vnto vs, if we doe; we shall finde, that we shall not onely faint vnder many afflictions, but we shall faile in our best acti­ons, sinne will insinuate it selfe, and get within them: hy­pocrisie will get into our prayers, hearing of the word, re­ceiuing the Sacraments and almes-giuing; yea wee shall fall into many knowen sinnes. Consider the example of Dauid, he doubtlesse knew the nature and quality of adul­tery, and the iudgements of God attending on it. Yet be­cause hee made not speciall vse and application of his knowledge he fell into that sinne.Ʋse and Appication. Apply wee therefore our knowledge diligently, to the particular actions of our liues. We see then the neces­sity of this duty: let vs now suffer our selues in a word or two, to be stirred vp to the practise of it, and to this end know, that if we conceiue what is the will of the Lord in our best actions, in our hearing of the word, prayer, recei­uing of the Sacraments, if we vnderstand that we are to [Page 106] performe them by faith, repentance feare, loue, reuerence, zeale, obedience and humility: and doe not apply this our knowledge, to the forming of them in this manner, they become sinne vnto vs, and abhominable in the sight of God,Isay. 66.3. euen like the sacrifices of the Iewes, yea I dare be bold to say, that the knowledge of the death and passion of Christ, as it is a singular knowledge, so without appli­cation it brings a singular iudgement, if it be not applyed both for the remission of our sinnes and our sanctification, it shall be a great encrease of our condemnation: if then we would not haue our best actions turned to sinne, yea, our knowledge of Christ a seale of condemnation: let vs not content our selues with the knowledge of the truth of the word of God, but learne to apply it to particulars as occasion shall be offered.

The Apostle sets downe in this verse the end of his prayer for the Colossians: to what end he praied for them, namely,Generall re­solution of the tenth verse. that they might walke worthy of the Lod. Now because they might doubt how farre that extends, to walke worthy of the Lord, in the next words he explaines it, euen to the pleasing of him in all things, yea but might some say, how shall we walke so worthy of the Lord, as that we may please him in all things. The Apostle in the words following doth tell vs, by being fruitfull in all good works which is amplified in the last words, by the effect of such fruitfulnesse, namely, a further measure of illumination and knowledge of God, encreasing in the knowledge of God. These are the generall parts of this verse, come we to the words as they are layd downe by the Apostle.Particular in­terpretations. The word (walke) is well knowen to them that haue any little [Page 107] reading in the Scriptures, (who read with obseruation of the phrase) to be borrowed from trauellers signifying to liue, or to hold on a course of life, either generally in the duty of Christianity or in some particular place and cal­ling, to walke worthy of the Lord is not as the popish sorte expound it, to liue so as that by Christian good life, we an­swere the iustice of God, according to the rigor and exact rule of iustice, propounded in the morall Law, but that wee walke in vprightnesse, and sincerity of heart, as it is,Gen, 17, 1. walke before mee, and be then vpright, and so as it becommeth them who are called by the Gospell, to bee the sonnes and daughters of God, and to the hope of saluation: the Apo­stle exhorteth to walke worthy our vocation,Ephes, 4, 1. Philip. 1, 27. and that our conuersation be as it becommeth the Gospell of Christ by which we are called to bee the sonnes of God, and to the hope of saluation, these two places serue to expound this, and shew that the words are thus to be conceiued, as if the Apostle had said that ye might liue both in respect of the duties of Christianity, (of your particular place and cal­ling, vprightly as in the presence of the Lord, and as it be­commeth them who are called by the Gospell to bee the children of God, and to the hope of Saluation.

Doctrine. First, in that the Apostle prayed for the Co­lossians,Our know­ledge of Gods will ought to end in practise Doct. 1 that they might be fulfilled with the knowlege of Gods will, to this end that they might walke woorthy of the Lord, we are taught, that our knowledge of the will of God must end in practise. Looke what measure of know­ledge we haue, wee must expresse it in the like measure of holinesse and obedience. For why? the will of the Lord reuealed, teacheth either things to be beleeued, and those are to be effectuall to stirre vs vp to holinesse, as the Apo­stle saith, ye haue not so learned Christ, ye haue not so learned things to be beleeued concerning Christ, as that your learning and knowledge of him should leaue you in your corruption, to walke as other Gentiles doe, that be­leeue not, or else the will of the Lord reuealed teacheth [Page 108] things to be done which indeede are neuer truly knowne of vs, but in the practise of them, as wee know not in such sort as wee ought what any that is ouer vs, either Father or master or gouernour doth command to bee done, vn­lesse we doe it, for that is the end of their command, which is not knowne but in the practise: againe knowledge in many places of the Scripture is compared to light, and wherefore is light giuen, but that wee should walke in it. Wherefore shines the sunne, but that a man should go out to his labour, so the light of knowledge is giuen that wee should walke in it.Ephes. 5.8. It is the argument of the Apostle: yee were once darknesse, but now are light in the Lord: walke as children of light, the night is past, and the day is at hand let vs therfore cast away the works of darknesse, and let vs put on the armour of light, so that we walke honestly as in the day, not in gluttony & drunkennes, neither in cham­bering and wantonnes, nor in strife and enuying.

Vse. For the vse of this point note wee this, there is neuer a one of vs liuing vnder the preaching of the Gospell,Look we that our life bee proportiona­ble to our knowledge & profession. but we will seeme to haue gotten thus much knowledge, that we are to repent of our sinnes, and beleeue in Christ, that wee may bee iustified and saued, wee will thinke there is great disgrace and indignity offered the meanest of vs, if we be told we know not these things: though few indeed know them as they ought. Now then as we professe that we know in some measure the doctrine of faith and repen­tance,Note. so let vs looke that our life be proportionable to our knowledge, that we walke in that light that is giuen vnto vs, take heede we be not found sleeping in the day light, and standing still and idle in the midst of our knowledge; and in this case beware of the subtilty and cunning of the Deuill, who so perswades with many that though they know Faith and repentance to be the way to life and salua­tion, yet they need not so presently, and so soone as they know it, to walke in that way, but that it is enough for them to enter into that path at the hower of their death, & [Page 109] suffici­ent to expresse the knowledge of faith and repentance in death, and not in the course of their life, and to make his perswasion plausible and powerfull, he comes vpon them, as he came vpon our Sauiour Christ himselfe with scriptum est, it is written, and he telleth them they may finde it in the booke of God; and that the theefe on the crosse re­pented at his last houre, and was receiued to mercy, and by this he doth so bewitch many, that they mocke at the doctrine of timely repentance, and sooth vp themselues in their prophanesse, and say (tush) if wee may haue but time to call for mercy at our death, it is enough, it is no matter for walking in the way of repentance, what should a man trouble himselfe that way, till he grow olde, or bee sicke and lye vpon his death bedde, repentance shall saue a man at any time, and we hope to dye repentant, and the seruants of God. Thus doth the Diuell delude and de­ceiue many a poore soule, wee must take heed of this sub­tilty and strong delusion of Satan, and that we may be ar­med and strengthened against it, consider. First, that though true repentance bee neuer too late, yet late repen­tance is seldome or neuer found, a man that hath liued a leud and a vitious life, and is now at the point to yeeld vp the ghost, sorrowing and greeuing, may iustly doubt of his sorrow, whether it be true godly sorrow or no, though it be about his sin, because he cannot wel perceiue whether it proceed from a loathing of his sinne, or from a feare of death, and whether he bee humbled before the mercy of the Lord, or in respect of his punishing hand; we haue one example indeed in the Scripture, the thiefe on the crosse that repened truely at his last hower, but we haue a thou­sand to the contrary. Now what a madnesse is it for a man to cast himselfe on such a dangerous point, to enter into such a way wherein onely one hath escaped, and thou­sands haue perished. Againe, though God haue promised forgiuenesse to true repentant sinners, yet hath hee not promised repentance to euery sinner, that euery sinner shal [Page 110] repent when he lust, wee finde not that in all the booke of God: this wee find, that hee threatneth such as know his will touching repentance, and walke not accordingly, but sleepe securely in their sinnes, that he will come vpon them suddenly, yea, so as he wil be sure to find them sleeping, the Lord threatened the Church of Sardi,Reu. 3.3. that he would come vpon her as a theef, who watcheth his time, and commeth when men are a sleepe, yea more then that, for the theefe by making a noyse happily awaketh those that are lodged in the house that he breakes into; but the Lord saith fur­ther to that Church, thou shalt bee still asleepe, and shalt not know what howre I will come vpon thee. This we see verified vpon many, who either are cut off by sudden death in the very act of sinne, or if they haue time giuen, yet the Lord either takes away vnderstanding from them, or sends vpon them such an horror and fearefull expectation of his wrath that they cannot repent, if then wee would not haue our sorrow doubtfull, euen such as we ourselues may iustly suspect not to be godly sorrow, but rather ari­sing from the weakenes of the flesh, or bitternesse of paine, if we would not haue the Lords wrath to surprise vs, & to take vs sleeping in sinne, and cut vs off suddenly in our sin, let vs learne to expresse the doctrine of repentance, not o [...] ly in death, but in our liues, and to walke according to the measure of our knowledge of faith and repentance. In the next place in that the Apostle saith that the end of our knowledge of the will of God must be a walking woorthy of the Lorde, that is as becommeth such as are called by the Gospell to be his children, we are taught that we must frame and portion out our liues according to the mea­sure Doct. 2 of Gods mercy towards vs, we hauing receiued mer­cy from the Lord,Our life must be proportio­ned to the measure of Gods good­nes towards vs. wee must walke according to the mea­sure of mercy: if we perswade our selues wee haue so great mercy vouchsafed vs, as to bee the sonnes and daughters of God, we must lead our liues in a proportionable mea­sure of holinesse and obedience, and walke as becommeth [Page 111] sonnes, as the Apostle exhorteth:Eph, 5.2 3. Walke in loue euen as Christ hath loued vs, and hath giuen himselfe for vs, to bee an offering and sacrifice of a sweet smelling sauor to God. But fornication and all vncleannesse, or couetousnesse, let it not be once named among you, as it becommeth Saints, there is the ground of his exhortation, that hauing recei­ued so great mercy and grace to be Saints, we are to walke as is fitting the Saints of God, and there is great reason why wee should so walke, because as the earth rendreth to the husbandman the fruit of his paines bestowed vpon it, so we should render to the Lord the fruit of his mercy be­stowed vpon vs, and that is repentance,Roman, 4, 2. a renouncing of all vngodlinesse, and a liuing soberly and righteously, and godly in this present world.Tit. 2.12. And this is a duety of great Vse. 1 good vse and consequence, if it were thought on and re­membred,It will seeme to be a soue­raign restraint from sinning against God. it would hould vs backe from many notorious sinnes, would men be so prophane? would they break out into such blasphemous oathes, such cursed speaking, such drunkennesse, such filthinesse as many doe, if they did keepe in their mind a register, and remembrance of Gods mercies and fauours towards them in their bodies and soules, in their friends, in their countrey, in their magi­strates, in their ministers or any other way; no doubtlesse, if such persons as are carried with violence against their neighbours to smite them with the venom of their railing and slanderous tongues, would but call to minde when they are in their heate; and their raging and madde mood the Lords mercy towards themselues, how the Lord hath dealt with them in great mercy, both in their creation and preseruation, and many other innumerable blessings, and (as they perswade themselues) in the greatest mercy of all, the forgiuenesse of their sinnes, and that they are to walke accordingly. Would they then goe on in their fury? no without question, then as Nehemiah said cap. 6.11. should such a man as I flee, so they would say, should such a man or such a woman as I that haue receiued so great mercy [Page 112] from the Lord, should I so farre forget the Lords mercy, as to rage, raue, and some out mine owne shame against my brethren; no, no, I will rather suffer any iniury then I will doe such wickednesse and sinne against my gratious and mercifull God, this no doubt would be the fruit of the remembrance of this duety, let vs then bee carefull to re­member and thinke vpon it, that we are to walke in a mea­sure of holinesse answerable to Gods mercy towards vs, and know that if wee doe not so walke, wee turne Gods grace into wantonnesse, and then certainely the Lord wil turne his mercy into iudgement. Now to the words fol­lowing (and please him in all things) heere the Apostle makes knowne how farre walking woorthy of the Lorde doth extend, namely to the pleasing of him in all things, the originall words signifie onely thus much,Interpreta­tion. to all plea­sing, but hauing reference and respect to that which (goes before the walking worthy of the Lord,) they may well be thus rendred, to his liking in all things, to the pleasing of him in all things. Now to please the Lord is (in a word) to obey the will of the Lord, according to that compara­tiue speech,1. Sam, 15, 22. where we see, that to please the Lord, is to o­bey the will of the Lord (in all things) that is in thought, word, and deede.

Ob.We cannot please the Lord in all things, for who is it that sinnes not?

Ans. It is true, we are not to looke what we can doe, but what we ought to doe, and what is our duty, we are to endeauor and to breath after that, euen to please the Lord in all things, yea to desire and seeke after it, as much as our ap­pointed food,Math. 5.6. to hunger and thirst after it, for vpon that, our Sauiour pronounceth a blessing, wee are to labour in truth and sincerity to obey the will of God in all things, and if we faile in any things, (as we cannot chuse but faile in many things) yet we so endeauouring the Lord accepts our imperfect obedience in Christ, in and by whom the weake obedience of true beleeuers is accepted as the Apo­stle [Page 113] saith, thus then are these words to be conceiued,1. Pet. 2.5. as if the Apostle had sayd, euen to the hearty and sincere throgh imperfect obedience of the will of God, in thoght word and deed, which is pleasing vnto him by the mitiga­tion and moderation of the Gospell, whereby the Lord doth moderate the rigour of the Law, and accept of your imperfect obedience as pleasing vnto him in Christ.

In that the Apostle doth deliuer the sincere obedience Doct. 3 of true beleeuers vnder the title and terme,Our most sin­cere obedi­ence to Gods will cannot stand without reproofe in the sight of God. not of satisfy­ing but of pleasing the Lord, and that onely in Christ: we are taught, that though we walk as becōmeth the children of God, yet we doe not thereby satisfie the iustice of God; our true and most sincere obedience to the will of God, is not able to stand without reproofe in the sight of God, the greatest and highest degree of excellency it can reach vnto, is in Christ to please the Lord. Wee shall finde that the Apostle doth often inculcate and beat vpon this point that our walking as becommeth vs, doth please the Lord,1. Thess. 4.1. Heb 13.16. but neuer that it doth satisfie his iustice. The cauill of the Papists on that place is not woorth the answering; they make (promeretur) to haue a passiue signification, and so no latine word, but a barbarous tearme. The point deli­uered may further bee confirmed by this reason: there is no good thing done by any beleeuer and regenerate person, but it is stained by his intermedling corruption. Euen our righteousnesse is as a menstruous clout, and therefore not our best and most sincere obedience can sa­tisfie the iustice of God, and stand in his sight without re­proofe.

Against this reason the Papists take exception,Exception. and say is the best obedience of true beleeuers stained with sinne, then it cannot please God, for say they, shall we say, that a sinnefull worke is a pleasing sacrifice to God, that is bla­sphemy, the Lord hates sinne and all sinnefull workes, so that either you must make the obedience of true beleeuers not sinfull, or if sinnefull, then not pleasing to God.

Answ. Wee answer againe, that the obedience of true belee­uers is not absolutely sinnefull, for then it could neuer bee pleasing to God; it is holy and good, for the kind, as it is enioyned by God, and as comming from the Spirit of God, but in the maner of doing it faileth and comes short of that perfection Gods iustice requires. Againe, the Lord doth pardon the sinnefulnesse of the obedience of true be­leeuers & so accept of it in Christ, & in him, not in it selfe, is it pleasing to God; and it still remaines a truth, that the most our best obedience can be aduanced vnto, is to bee pleasing to God, this must serue to enforme our iudge­ments, and to strengthen vs against the contrary opinion of the Papists, Vse. who hold and teach, that the obedience of beleeuers doth answer the iustice of God,Consutation of the Papists. and make them more iust in the sight of God. We must hold it for a truth, that our best obedience is so farre from satisfying the iu­stice of God, as that it pleaseth not God vnlesse he behold it in mercy, and in the face of Iesus Christ. Marke we fur­ther what the Apostle adioynes to the pleasing of the Lord, that it must be in all things: our instruction thence is this, that true and sincere obedience of the will of God must bee entire, such as will approoue themselues to the Lord, and please him, must sincerely without doubling Doct. 4 obey his will in euery thing; howsoeuer we cannot reach to that perfection to please God in al things,True obedi­ence to the will of God must be entire yet it must be the purpose of our hearts, we must purpose to please him in all things, and not to offend him in any thing, if we doe, it must be against our purpose. It is said of Iosias that he tur­ned to God according to the whole Law, and of Zachary and Elizabeth, Luke 1. that they walked in all the commaunde­ments of God: which is not to be vnderstood as that they kept the law in perfection, but in the purpose of their hart, they did not wittingly breake the commandements of God, & the reasons why we are thus to please God in our purpose and endeauour are these. First because the com­mandements of God are so conioyned and linked toge­ther, [Page 115] as the transgression of one is the breaking of all,Iam. 2.10. for he that breakes one is guilty of all. Againe he that liues in the manifest breach of any one commaundement of God, if occasion be offered, he will break all, he being not regenerate, as hee doth plainely shew by his sinne, if it bee for his profit or pleasure, he will breake all the comman­dements of God. Hence it followes necessarily, that sin­cere obedience to the will of God must be entire.

Let no man therefore perswade himselfe, Ʋse. that he is one pleasing to God,He that liues in any one knowen sinne cannot per­swade him­selfe that he is pleasing to God. because the world which sees but the out­side cannot conuince him of sinne, when his owne consci­ence telles him, hee liues in the manifest breach of some commandement of God. Neither let any one flatter him­selfe that his wayes please God, because he doth prosper in outward things, as many thinke they are highly in Gods fauour because they haue prosperity: that is a leaden rule, onely then wee please the Lord, when our obedience to his will is entire, when we purpose and endeauour to ap­proue our hearts and liues vnto him in all things; and to helpe vs forward in this, know,Note. that we can neuer haue as­surance of our owne saluation, till wee haue this holy pur­pose and godly endeauour, so long as we liue in the mani­fest breach of any commandement of God, though it bee only known to our selues, our consciences will not be set­led, it will at one time or other rise vp & condemn vs, & if our conscience condemne vs, God is greater and knoweth all things,1 Ioh. 3.20. if then we would not be in continuall doubt of our owne saluation, which is a fearefull step to desparati­on, let vs put on a goodly purpose of hart to please God in all things, both in thought, word and deed. The wordes following are an answer to a doubt that might arise from the former part of this verse, for some might say, how shall we walke worthy of the Lord:Interpre­tation. the answer is by being fruit­full in all good workes, that word (fruitfull) is metaphori­call, and borrowed from trees that beare fruit, that as fruit­bearing trees bring forth fruit according to their kind, so [Page 116] we are to bring forth good workes, and to be fruitfull, is to bring forth good works, that is to say, holy and good a­ctions,1. Iohn 3. for good workes are opposed to actuall sinne, wee finde them proposed vnder the name of actuall righteous­nesse, and set against actuall sinne, where Saint Iohn makes opposition betweene doing righteousnesse and commit­ting sinne, and to do righteousnesse is to performe a good worke, therefore, by good workes wee are to vnderstand holy and good actions: whereas the Apostle saith further (in all) his meaning is in all sorts of good works, inward & outward in body and minde, to insist in the Apostles own similitude, as fruitfull trees bring not forth fruit onely, on one bough or branch, but on euery branch plenty of fruit, so good workes the fruits of beleeuing Christians must be brought forth not only by the hand, the foot, the tongue and other members, but in all the powers of the soule, and in all and euery member of the body.

Doct. 5 Now to the doctrine: first, we are to marke that the A­postle hauing testified the faith of the Colossians,Good works are fruits of faith. heere he faith, that he prayed further for them, that they might be fruitfull in all good workes, whence wee may conclude, that good workes follow faith, and are fruits of faith, wee shall finde this point if we obserue it constantly, taught by the Apostle. For first, he teacheth that we are iustified by faith in Christ, and then sanctified, and that our sanctifi­cation is a fruit of our iustification, and therefore, good workes which are part of sanctification, they follow faith, and are fruits of faith in them that are iustified. Hence it is that hee saith,1. Tim. 1.5. that loue and so the duties of loue, good workes, come out of a pure heart, good conscience and faith vnfained, Vse. and that text cleerely prooues this truth, it needs no further light for manifestation of it.

The vse of this point may be this, are good works fruits of faith, then it is erroneous,It is errone­ous to say, that workes are the forme and life of faith. nay, very absurd, to say as the Papists doe, that they are the forme and life of faith, not to make faith to be faith, but to make it good, liuely and [Page 117] auailable to iustification, for so they teach. Now this is very grosse, who knowes not that it is contrary to all rea­son, being contrary to the course of nature, to say, that the fruit giues life to the tree, euery man that knowes anie thing can say to the contrary, that the tree giues life to the fruit, so saith giues life to good workes, not good workes to faith, to make it auaileable to iustification, the life and forme of faith, by which it is effectuall to iustifie, is speciall affiance and trust on Gods mercy in Christ, and though such faith cannot be without works after it haue iustified, they follow vpon it as fruits, yet doe they not concurre with faith to the forming of it in the act of iustification, they hauing relation to faith as fruits, they onely as fruits declare it to be effectuall in it selfe, they giue not life vnto it. In the next place in that the Apostle is not content to say, (that ye might walke worthy of the Lord) but hee addes Doct. 6 bringing forth as being fruitfull,Our obedi­ence to Gods will must not be onely in­ward and ha­bituall. we are taught that our o­bedience must not be only inward and habituall, we must not content our selues with the hauing of any grace, be it neuer so excellent, be it faith or the feare of God, but we are to shew it and let it appeare in the actions of faith and of the feare of God, as fruitfull trees in their season doe bud and blossome and their fruits grow to ripenesse, and yeeld comfort to the owners, so our obedience and subiection to Gods will and grace wrought in vs, must shew it selfe in the fruits of it, to the glory of God, and the good of our brethren, and hence it is, that the Godly are called trees planted by the water side which bring foorth fruit in due season, yea, so planted,Psal. 1.3. as that in respect of their rooting they feel not when the heat commeth,Ierem. 17.1. & the yeere of drought cannot make them cease yeelding fruit.

Thus it is with all Gods children, Ʋse. & thus it ought to bee with all of vs, that haue anie grace wrought in vs,So it ought to be with all that haue any grace wroght in them. we are to manifest in the fruits of grace, & there is great reason for this, for why? the Lord will haue his grace that is in vs, known both to our selues & others, that is the end of al the [Page 118] Lords dealing with vs, either by prosperity or aduersity, to discouer what is within vs, what grace there is in our hearts; we our selues cannot know whether we haue any grace in vs or no, but by the fruits of it, for example, the sappe of a tree beeing good, the tree is good, yet it is not knowen to be good by the sappe, but by the fruits of it, so we are not knowen to be good and to haue grace in vs, but by the fruits of grace, and therefore the grace that is wrought in vs, must appeare in the fruits of it, the feare of God must shew it selfe in the fruits of it, yea, in the proper fruits, such as properly issue and come from the grace of Gods feare, wrought in the hearts of Gods Children, and those are specially these, euen a trembling and a reuerent awe of God in prosperity, and a willing and ioyfull subie­ction to his will in aduersity, not to bee lift vp in pride, or to lie securely in sinne in prosperitie, or to be vtterly deie­cted in time of aduersity, but to tremble before the Lord in prosperity, when the hearts of the wicked are most lift vp, and to be inwardly comforted in the Lord in time of aduersity, these be the fruits that must be sent forth from the inward root the true feare of God, and thus the grace of God, that is in vs whatsoeuer it bee, must appeare in the fruits of it. And that wee may bee stirred vp to this duty, consider wee that the Lord will not, acknowledge any grace in vs, vnlesse it appeare in the fruits, the Lord sayth to Abraham, when he saw his willingnesse to offer his son in sacrifice, now I know that thou fearest me, seeing for my sake thou hast not spared thine onely sonne: Gen. 22.12. The Lord knew what heart was in Abraham before, he knowes the hearts of all his, but then by that fruit hee did acknowledge his true feare to be in him: so doth the Lord, then acknowledge a­ny grace in vs, when it appeares in the fruits of it; againe, we must know if we content our selues with the habite of righteousnesse in the hauing of any grace in our hearts, the Papists shall rise vp in iudgement against vs, and condemn vs, for they bring foorth the fruits of their false religion, [Page 119] and blinde deuotion, yea the very Athiests and vilest Mi­screants of the world, shall stand vp in iudgement against vs, for they walke after their lusts, they shew the corrupti­on of their hearts in all cursed fruits of impiety and sinne, let it then be a shame for vs to be behind them; let as many of vs as perswade our selues wee are religious and fearing God, be stirred vp to expresse the power and fruit of our religion and feare, that so the Lord may acknowledge his owne grace in vs, wrought by his owne good Spirit, and that neither Papists nor Atheists may euer by the euidence of their vnsauory fruits, rise vp against vs in iudgement, and condemne vs.

Note we further, the Apostle saith, fruitfull in all good Doct. 7 workes, We must ex­presse grace receiued in all good fruits. whence we are taught that wee are to expresse the grace that is in vs by all good fruits, for as true regeneration is vniuersall, a transformation of the whole man into the image of Christ, so it must appeare and shew it selfe in all the powers of the soule, and if we be able to doe much, we are not to content our selues with doing a little, as the Lord shall enable vs, we must be fruitful in all good works and this is indeed a sure testimony of the soundnesse of re­ligion. Before wee leaue these words, a cauill of the Po­pish sort occasioned from this, and the like places of Scrip­ture, is to bee answered. Hence the Papists take occasion to wrangle and to reason against that truth taught by our Church, that the best workes of beleeuers are stained with sinne, after this manner (say they) we finde that the holy Ghost heere and in other places of Scripture calleth many workes of beleeuers, good workes, and wee must needes thinke the holy Ghost speaketh the truth: but if they were infected with sinne, they could not be truely called good, for it can be no good worke that faileth either in substance or in circumstance, or that hath anie one fault in it, bonum ex integra causa, malum ex quolibet defectu, that is truely good, that is euery way good, and that is bad that hath a­ny defect, therefore you must either say, that the holy [Page 120] Ghost cals euill good, and that is blasphemous, or else acknowledge many good workes free from sinne.

Answ. To this we answer: first, they reason from an Epithite or title that the Scripture giues to workes considered in the abstract by themselues as they are commanded, or as we are moued to doe them, and so indeed they are ho­ly and good, but that is no good argument nor proof, that good duties done by vs, admitte we be true beleeuers, are perfectly good as we do them, and that they are free from the staine of sinne as they come from vs.

Replie.Againe, because they will say wee finde, workes called good in concreto, considered together with the doers, & as they are done by beleeuers.Matth, 3, 16. Let your light so shine before men that they may see your good workes, & glorifie your father which is in heauen. The holy ghost calling works done by vs good it follows they are not infected with sin, for if they be infe­cted (say they) then they cannot be truly called good.

Answ. Wee answere againe that is not true they say; that if workes be infected with sinne, then they cannot be truely called good, for workes inioyned by God, are very good in their owne kinde, and good as they come from grace, and the root of Faith, & the infection they receiue by our corruption, intermedling in the doing of them doth not prooue that they are not truly good, but that they are not perfectly good, and it makes them come short in the mea­sure of goodnesse and perfection, and so the workes of true beleeuers stained with sinne, may be, and are in the scrip­tures called good, because they are truely, though not perfectly good, as one saith well, they are called good, not after perfect iustice, but as is agreeable to our human fra­gility. The last words of this verse containe the effect of fruitfulnesse, in good workes, namely a further measure of illumination and knowledge of God,Interpre­tation. we are to vnderstand knowledge of things to be beleeued concerning God, ei­ther touching his Essence, attributes, or workes, but speci­ally experimentall knowledge of his grace and mercy in [Page 121] Christ vnto saluation, for these wordes haue reference to that in the 6. verse (truly knew the grace of God) the first thing weare to obserue from them, is from the dependance of them, with the words going before, in that the Apostle saith, being fruitful in al good works, & so increasing in the knowledge of God, we are taught that fruitfulnes in good works, it brings forth a further measure of diuine & sauing Doct. 8 knowledge, good life increaseth sauing knowledge of God,Fruitfulnesse in good works brings forth a further mea­sure of sauing knowledge. he that is fruitfull in good works, he feedes vpon his owne works, & by the very iuice of such fruits; his knowledge of the grace of God is nourished and increased, indeed many wicked men, whose liues, abound with much impiety, and are ouerspread with cursed fruits of sinne, haue sometimes a great measure of diuine knowledge, and by study and paines, doe encrease it, but the point is this, that diuine and sauing knowledge is encreased by fruitfulnes in good workes, and this may further be confirmed by Scripture,Iohn 7.17. saith our Sauiour, if anie man doe the will of God, hee shall know of the doctrine whether it be of God; he there pro­ceedes from dooing the will of God to the knowledge of his doctrine. What man is he that feareth the Lord?Psalm. 25.2. him will he teach the way that he shall chuse, and verse 14. the secret of the Lord is reuealed to them that feare him: and his couenant to giue them vnderstanding: which wordes must needs be vnderstood of encrease of knowledge, be­cause no man feares the Lord with true filiall feare, but he hath some knowledge of his mercy; and this also may be further strengthened by reasons. First, the more we exer­cise ourselues in the feare of the Lord, the more holy wee are, and the more holy, the better able are wee, to discerne holy things; as in manuary trades, the more a man of or­dinary capacity doth exercise himselfe in his trade, the more cunning and skilfull he becomes: so the practise of holy duties, doth helpe and strengthen vnderstanding of holy precepts. Secondly, the more holie we are, the nee­rer we come to the nature of God, and to the puritie of [Page 122] his word, and so wee are better able to discerne things re­uealed from God in his word.

The vse Ʋse. of the point is this, do good workes serue, not onely to the glory of God, and the good of men; but doe they rebound backe to our selues, euen to this vse also, to a further encrease of sauing knowledge,The right vse of encreasing in knowledge is to bee doers of the thing we doe know. learne the right method and order of proceeding. Dost thou desire to en­crease and to grow in the knowledge of God; then bee a doer of that thou knowest already, and thou shalt be bles­sed in thy deed as Iames speakes, cap. 1.24. thou shalt finde a blessing on thy good work, to bring forth a further mea­sure of knowledge. Many say they desire the knowledge of God, and to be instructed in his waies, but in the meane while they will not forsake their owne euill waies, and so though they haue means of instruction, they faile of their purpose. Dost thou come to the hearing of the word and thinke to be further built vp in sauing knowledge, and yet art guilty to thy selfe, that thou art so farre from beeing fruitfull in good workes, as thou hast not reformed that sinne of thine, whereof thou hast often beene conuinced, be it pride, couetousnesse, &c. I dare be bold to tell thee it is not possible, thou shalt finde that the Lord will punish thy fruitlesse hearing, with dulnesse and hardnes of heart. A scorner seeketh wisedome and findeth it not,Prou. 14.6. or shee will not be found, for so much doth the holy ghost imply in that sentence, that the grace of Gods spirit estrangeth it selfe, not onely from such as scorne and deride religion, but from such as professe religion, and li [...]e wickedly, from the proud and vngodly, and if God withhold or withdraw his grace, what can follow, but heauinesse of minde, hard­nesse Doct. 9 of heart, and vntowardnes to euery good duty. The wordes themselues doe further offer vnto vs this poynt of instruction,We are to goe on from one measure of sa­uing know­ledge to ano­ther. being the very matter and substance of them, that we are to goe on from one measure of sauing know­ledge to another, we are to encrease in the knowledge of God. This truth appeares both in generall, that we are to [Page 123] grow in grace, and in speciall,2. Pet. 3.18. that wee are to grow in the knowledge of God, in one and the same sentence, grow in grace and in the knowledge of our Lord and Sauiour Iesus Christ: the equity and reason of it is laid down, they that know most, know but in part.1. Cor 13.9. Therefore wee are to labour euery day for increase of holy knowledge, and to that purpose let vs consider, that if we haue the meanes of knowledge, and doe not increase in knowledge, it argues Vse. 1 that wee are soule-sicke,Motiue. and that there is some secret di­stemperature in our soules, if a man eate and drinke, and finde not his body thereby nourished and strengthened, he must needs thinke all is not well within him; so if wee come to the feeding of our soules both by the worde and sacraments, and finde no encrease of grace and sauing knowledge, it is more then a presumption that our soules are distempered and much out of order. Againe if we con­tent our selues in our weake and small measure of know­ledge, we are in great danger to bee seduced, and drawen into any error, for certainely where we are weake (be it in vnderstanding, or be it in affection) there the temptation will come against vs, at one time or other. If then we would not make it more then probable, euen plaine to our selues, that we haue some festred sore, and some lurking disease in our hearts, if we would not be corrupted and misled by popish inchanters, and seducers, and perish together with them, let vs labour to encrease in knowledge, and holy vnderstanding, that we may find the truth, hold the truth, walke in the truth, and liue and die in the truth.

This verse is a continuance of the Apostles answer to the doubt arising from the first words of the former verse, where the Apostle saith, he praied for the Colossians that [Page 124] they might walke worthy of the Lord. Some might ther­upon demand, how shall we walk worthy of the Lord, his answer was begunne in these wordes, beeing fruitfull in all good workes, and heere it is continued, that we walk wor­thy of the Lord, note onely by beeing fruitfull in good workes, but also by beeing strengthened with all might. And withall the Apostle layes downe the efficient cause and beginning of that strength, namely the glorious pow­er of God, together with the vse of it in two particulars, namely in patience and long suffering (vnto all patience and long suffering) and further makes knowen the quality and condition of these two things in the last word (ioyful­nesse) these are the generall parts of this verse. Come wee to the words of it, and first of these wordes (strengthened with all might) through his glorious power, by might is meant inward ability of mind and will, because this might is to be vsed in patience and long suffering,Interpreta­tion. which are in­ward graces of the minde and will, and by all might, is meant all kind of inward strength, answerable to the qua­lity or multiplicity of trials and affections (glorious pow­er) by power wee are to vnderstand the actuall power of God,Psal 115.3. and that not generall, whereby he effecteth what he willeth. Our God is in Heauen, hee doth whatsoeuer hee will,Ephes. 1.19. but his more speciall power working grace in them that beleeue, and this is called his glorious power, by an excellency, that is his power, specially manifesting his glory, hence it is that wee find his glory and power pro­miscually put one for another: as thus then these first words are to be conceiued,Rom. 6.4. Ephes. 3.16. strengthened with all kinde of inward ability of mind and will, through the actuall pow­er of God, which worketh grace in them that beleeue, to the speciall manifestation of his glory. In the first place we are to marke the first word of this verse (strengthened) the Apostle saith not being strong in the time present, as before, (being fruitfull) and increasing, but in the time past (strengthened) whence we may gather this point of instru­ction [Page 141] that strength to beare affliction must not onely shew Doct. 1 it selfe in time of affliction,Strength to beare afflictiō must bee pro­uided before afflictiō come but it must be prouided afore­hand, wee must bee well appointed and furnished with strength against the time of trouble, which must shew it selfe in bearing of it with patience. The Apostles wordes are very direct and plaine, he saith wee must be strengthe­ned vnto patience, and this is further cleered, where the Apostle verse 10. exhorteth to be strong in the Lord,Ephes. 6. and in the power of his might, and presently in the next word subioynes that wee must bee armed, and at all points pro­uided, and put on the compleat armour of God, that wee may be able to stand against the assaults of the Diuell, and verse 13. For this cause (saith he) take vnto you the whole armour of God, that wee may bee able to resist in the euill day, that is either of temptation or affliction,Luke 21.19. it is worthy obseruation to this purpose, that our Sauiour saith, pos­sesse your soules in patience, patience and strength to beare afflictions must bee ours, not by vsurpation nor yet by lawfull vse and occupation, as a thing borrowed for the present, but by iust title and possession, we must haue it of our owne, we must be prouided of it to vse when time shall serue, and the reason and ground of this is, because wee cannot haue it at any time when we please, Reason. the very light of nature teacheth men to prouide things of speciall vse a forehand, which they cannot easily come by, when occa­sion serues to vse them. Now because the word (prouide) is a word of implication, and implies the vse of meanes, for prouision is made by meanes, some may desire more spe­ciall direction in this case, what meanes may bee vsed to furnish themselues with strength against the time of trou­ble and affliction;Meanes to be vsed to furnish vs with strēgth against time of affliction for the satisfying of their desire let them know that the meanes are not onely generall, as the word, praier, &c seruing to worke and encrease anie grace in them; but there be two things that peculiarly serue as spe­ciall meanes to this purpose, to furnish vs and giue vs pos­session of strength against the time of trouble and afflicti­on, [Page 126] the first is a frequent and serious consideration of the manner of our tenure, in what sort we hold and enioy the good things of this life, health, wealth and such like, that it is conditional, that we hold them with condition of the crosse, with a limitation of Gods correction, wee must of­ten thinke on it, that the promise made that such as feare the Lord shall eat the good things of the land, is with con­dition of the Lords triall and correction that they shal eat them; vnlesse it please the Lord otherwise to try and cor­rect them; again we are often to meditate on the immuta­bility of Gods loue, that his loue neuer changeth, but hee is the same good God, when he afflicteth, as when he pros­pereth any of his children, if we perswade our selues that we are within the compasse of his speciall loue, wee must often thinke vpon it, that his loue is without change, and that whom he loues once he loues for euer, he may change our estate as seemes good to him, from prosperity to ad­uersity, but he is the same good God, no changeling, good before affliction, good in affliction, and euer good to his children, and if this bee thought vpon and setled, it will furnish our hearts with a notable measure of Christian courage and fortitude, we shall finde our selues enabled with Iobs strength, to beare the greatest affliction, these two things then must bee thought vpon and remembred,Iob 13.15. that our hold of the good things of this life is conditional; and that Gods loue is vnchangeable, and we shall then be prouided of strength against the time of triall and afflicti­on; Vse. and know withall that for want of this preparation, when affliction comes we shall either grow impatient and seek vnlawfull means,Strength to beare afflicti­ons being not prouided a­fore-hand makes men ei­ther become impatient, or else to vse vn­lawful means. or else haue (it may be) a boldnesse, but a desperate boldnesse, without all comfort, such as is commonly in cowards, who being put to an exigent, are sometimes rashly bold, and desperately hardy, but wee shall not bee able to bee bold with consideration as the preacher hath taught vs. In the day of wealth be of good comfort, and in the day of affliction consider, that is, con­sider [Page 127] the author and vse of thy affliction, let vs then often thinke vpon our hould of the goods of this life, and the immutability of Gods loue, that so we may be strengthe­ned to beare with consideration the greatest affliction. It followeth (with all might) as the first word teacheth that strength must be prouided, so these wordes shew the mea­sure of prouision, that wee must euery way bee furnished with strength to beare affliction, if there were onely one kind of calamity and affliction, then one sort of strength Doct. 2 might suffice, but seeing there are manifolde,We must eue­ry way be furnished with strength to bear afflictiō Psalm. 34.19. yea a thou­sand fold, many and great troubles, our strength must be answerable I might heere runne into a large field & speak much of the afflictions of Gods children, and thereby proue that we ought euery way to be prouided of strength to beare them, but I choose rather to apply this. And for the vse know wee it is not sufficient for vs to bee prouided of strength in mind onely, but our hearts must also be fur­nished with strength, as we vse to say, that a man that en­dures any paine stoutly and vnappalled, hee is a man of a stout heart: so indeed it may truly be said, when any af­fliction is borne with patience and comfort, that the heart is stablished with Christian courage, wee must not onely know that the good things of this life are held with a con­dition of the crosse, and that Gods loue neuer changeth; but we must in preparation of heart be ready willingly to forgo these good things and be fully assured in our hearts of Gods loue towards vs, howsoeuer hee deale with vs though hee should kill vs as Iob speakes; that is the right way to be strengthened with all might to beare afflictions with patience, and to be at all points prouided against im­patiency, for indeed it is the right way to be strengthened against any sinne, to haue the heart stablished with grace; as the way to keepe out couetousnesse, is not as the Po­pish sort teach by wilfull casting away our goods, & vow­ing voluntary pouerty, there may be great corruptions in the heart after such deuised meanes are vsed, because they [Page 144] are not ordained of God they are not blessed, but by cast­ing out of the heart distrust of Gods prouidence and too much loue of this world, that is the way to keepe out co­uetousnesse, and so the way to bee strengthened vnto all patience, is to be ready in preparation of heart to forgo all the good things of this life, and to be fully assured of Gods vnchangeable loue towards vs, and to helpe vs forward in Vse. 1 this duty,We are to cō ­sider that affli­ction will dis­couer, what is in vs. consider wee, that when affliction comes it will trie our strength whether our strength bee onely in our heads or sunke downe and settled in our hearts or no, as one saith well, affliction is a very tell-tale, it will looke into euery corner of vs, and draw out from vs what is within, it will discouer and tell abroad to all that looke vppon vs what is in our hearts, whether weakenesse or strength, we know it made a difference betweene Iob and his wife in this kind though both of them were happily strong afore­hand in their measure of vnderstanding touching the na­ture, author, and quality of affliction, yet when affliction came it discouered in the one strength and in the other weakenesse of heart, so it will doe with vs, and therefore it behooueth vs to labour to bee strengthened with all might, that when triall of affliction comes, it may not shame vs, laying open our weaknesse to all the world, pray wee euer with Dauid that our hearts may bee sound, that we be not ashamed, sound without halting & dissembling, sound without distrust, the roote of grudging and com­plaining, that so wee may bee sound and strong both in mind and heart, vnto all patience and comfort in the grea­test triall and affliction. Come we to the efficient and be­ginning of strength to beare all afflictions, namely the glorious power of God, that is his actuall power, whence first briefely obserue wee that the actuall power of God, doth not onely worke vppon the will of man by chan­ging it in the first conuersion, which the Papists denie, who say it is in the power of mans will, either to receiue or refuse grace offered, cleane contrary to many places [Page 129] of Scripture. I will not stand to reason that point with them.

But hence it appeares that the power of God doth not Doct. 3 onely worke vppon the will in the first conuersion,The power of God not only workes on the will in the first conuersi­on but a [...]ter­ward also. Heb. 6.19. but doth likewise afterward worke strength in them that be­leeue, and this is to bee obserued, to this purpose it tea­cheth vs, whence it is that true iustifying faith faileth not; and that hope is said to bee an anchor sure and stedfast; this comes to passe, through the power of Christ; which in his members is a continued power, working strength and hability in them, and neuer wholly interrupted, it is not any vertue or excellency in faith it selfe, or in hope it selfe, that makes eyther of them, of neuer failing continuance, for both faith and hope are changeable in themselues, and nothing in it selfe vnchangeable but God, but the power of Christ it is euer working in some degree in his members that makes faith not to faile, and hope an anchor sure and stedfast.

Hence it is that the Apostle saith, Ʋse. wee are kept through faith vnto saluation, but how?Hence it is that faith ne­uer faileth. 1. Pet. 1.5. not by any strength in faith it selfe, but by the power of God. The wordes are very pregnant for the proofe of this, and very emphaticall, we are kept, or as the originall word is, being military, wee are guarded as with a strong garrison by the power of God, by which our faith is fenced and fortified against all hostility, so as no enemy of our saluation can breake in vpon it, to ouercome it, we may be assured of it, as many as are be­gotten to a liuely hope, by the resurrection of Iesus Christ, that our faith shall stand and neuer be quelled in the grea­test Doct. 4 trials, it beeing supported,Our strength by which wee stand in affli­ction, is no [...] of our selues, but from the power of God. strengthened and guarded by the omnipotent actuall power of God; we are further to obserue that the power and strength by which we stand vpright in the time of trouble and beare with patience any affliction, is not of our selues, but from the power of the Lord, we are strengthened with all might vnto all patience through his glorious power, for why? it is the actuall pow­er [Page 230] of God, that doth but support and strengthen faith as we haue heard, and also doth worke in them that beleeue, a feeling consideration of Gods vnchangeable loue to­wards them, and a preparation of heart, willingly to beare any trouble, euen they that beleeue haue not these things of themselues, but from the actuall power of God wor­king in them. Hence it is that the Apostle saith of him­selfe,Phil. 4.13. that he was enabled and prouided of strength, to en­dure any condition of life, to bee full and to bee hungry, to abound and to haue want: not by any power of him­selfe, but by the helpe of Christ, and againe wee shall find, that the dearest seruants of God, such as haue had great measure of strength to beare afflictions, if the Lord did but a little withdraw his hand from them, their weake­nesse hath then appeared, wee see it in Iob who whilst hee had the power of God, to support and strengthen him, was able in his greatest extremity, when hee was touched not onely in goods, but also in his children, to blesse God, and with wise consideration of the hand that smote him; to re­proue & sharply to check the folly of his wife. Yet we find that afterward, when the Lord did but a little withdraw his hand, to shew that Iob stood not by his owne strength, but by his power, then did Iobs corruption and weaknesse shew it selfe, and cause him to breake out into some vnbe­seeming termes of impatiency; it is then most cleare, that strength by which wee stand in time of affliction is not of our selues, but from the power of the Lord.

Vse. 2 This serues to discouer vnto vs a notable vntruth, and errour of the Papists,Confutation of the papists. who teach that wee may in this life haue in vs such perfection of inherent righteousnesse, as is sufficient to defend vs from all formall transgression of Gods Law, and all deadly sinnes (as they call them); be­sides the errour in the ground of this opinion, which is an imagined perfection of righteousnesse in this life, if it bee layd to the doctrine deliuered and prooued, we shall finde they cannot stand together, for I hope, they will not deny [Page 231] impatiency to bee formall transgression of Gods Law, be­ing a sinne against the first commandement of the first ta­ble, and wee haue prooued it by warrant of the Apostle, and strength of reason, that the power by which wee stand in time of triall, and are kept from impatiency, is not in our selues, but onely from the actuall power of God, ther­fore not any perfection in vs is sufficient to defend from formal transgressions of Gods law: and to say we haue such perfection of goodnes in vs, as is able to keep vs from such transgression, is to make our inherent righteousnes, stron­ger then euer was in Adam, in the time of innocency, nay, it is to ascribe vnto vs that which is proper to God alone, for he onely cannot possibly sinne, by reason of absolute and infinite goodnes in himselfe, and it is not the strength either of Man or Angell, that keepes him from sinning, but the power of God, and the speciall grace of God vpholding him.

Againe, is the strength by which wee stand in time of Vse. 2 triall, not of our owne but from the Lord,Let us in time of trouble, be strong in the Lord, euen in the power of his might. Ephes: 6:10. Heb. 11:34. then let euery one learne to follow the exhortation of the Apostle in time of triall and affliction, to be strong in the Lord, and in the power of his might, some may say, how is that to be done? how shall I that am a weake creature, bee strong in the Lord? the holy Ghost hath taught thee, that by faith, of weake, thou maist be made strong, get thou hold of the glorious working power of God by faith, and thou shalt draw downe strength from him, to beare with comfort the greatest trouble. We read of Stephen, Acts 7.55. when his persecutors were raging mad against him, that in the midst of their vi­olence, his eye was in Heauen, his faith pierced the clouds, and came to the presence of God, and drew downe from thence strength, and comfort vnto him in the heat of his persecution, when his affliction was at the highest & sorest vpon him, thus it will be with vs, if wee be able by our faith to breake through the cloud of our affliction, that in the sence of flesh and bloud seemes to separate betweene God [Page 132] and vs,Motiues to perswade to the practise of the former vse. and to apprehend the glorious power of God: we shall then finde his actuall power, working strength in vs vnto all patience. Let vs therefore raise vp our hearts to an apprehensiō of the power of God to strengthen vs in time Motiue 1 of affliction, and consider we what comfort is to beleeuers in apprehending the power of God, what rest and peace there is, in relying vpon it, it is worthy obseruation, that wee find that the Lord sayth, when hee lets you goe, hee shall at once chase you hence,Exod. 11.1. the Lord was not onely a­ble by his mighty power to giue his people passage out of Aegypt, but to make Pharaoh that was so loath to let them goe, as glad to rid them away, as euer before hee was desi­rous to hold them, what assurance then may wee haue of such end, issue and strength, as hee in his wisedome shall know best for his children that by faith depend on him, seeing he is thus able.

Motiue 2 Againe, let vs raise vp our hearts to rest by faith on the power of the Lord, to giue strength in time of trouble, vpon our owne former experience of his power, no doubt there is neuer a one of vs, but either hath or might haue found that the Lord hath enabled vs in some of our trou­bles with extraordinary and vnexpected strength, & that ought to assure vs of hi [...] power to strengthen vs in time to come, it is the very end, why the Lord doth manifest his power in our weakenesse, beyond expectation, that wee might euer in assured trust depend vpon him, & be strong in the power of his might, this was Dauids argument of comfort, hee was discouraged and taken vp short by Saul, and told that he was a boy:1. Sam. 17. What saith Dauid, O King I haue found that God hath heeretofore giuen me strength aboue nature, when I was in danger to bee deuoured of a Lyon and of a Beare. Therefore I doubt not but hee will euen now also be to me, as he hath beene, thus ought wee to raise vp our selues vpon former experience of the Lords mighty power, that as he hath beene, so hee will he power­full to strengthen vs, and so by faith to rest vpon him.

Ioine to this as a third motiue to stirre vs vp, thus to Motiue 3 rest by faith, on the power of God, and so to be strong in the Lord, that which we finde in this very text, that the a­ctuall power of God working grace and strength, it serues much for the manifestation of the glory of God; the A­postle saith, through his glorious power: therefore wee may be assured, if by faith we rest vpon the power of the Lord, that the Lord may aswell lose his power, or lose his glorie, which is a thing impossible, as we faile of strength from him in time of affliction. Let these things be thought on, that it is comfortable to rest vpon the all-sufficient power of God, that our former experience of his power ought to as­sure vs of continuall supplie of strength, if by faith we still depend vpon him, and that his power working strength in them that beleeue, tendeth to speciall manifestation of his glory, which euer was, and euer shall be deare vnto him: and therefore if we depend vpon him by faith, wee cannot faile of strength in time of trouble and affliction. And let the consideration of these things stirre vs vp to lift vp our hearts to heauen, and by faith to lay hold of the actuall power of God, that so in our greatest affliction we may be strong in the Lord. Come we to the vse of strength heere praied for, in two things laid downe in the words follow­ing (vnto all &c.) and the qualitie and condition of these two,Interpreta­tion. (ioifulnesse) by patience we are to vnderstand a quiet subiection of our wils to the will and pleasure of God, in time of any pressure, crosse, or affliction, euen to the death, without either seeking vnlawful meanes to ease our selues, or breaking out into bitter termes; for that indeed is im­patiencie, when a man is displeased for the worke of God vpon him, and for laying his hand on him, and afflicting him, and seekes others to ease himselfe by vnlawfull meanes, or doth foolishly charge God that he deales hard­ly with him, murmuring and complaining against him, the Apostle addes (to all patience) his meaning is to a quiet subiection of our willes to the will of God in any, yea in [Page 134] the greatest affliction (long suffering) patience and long suffering differ not in kinde, but in the time: long suffering is not, as some would haue it, a distinct species or kinde of subiection of the will to the will of God, in time of afflicti­on, but a continuance of it, because oftentimes the same affliction continues long: the word therefore heere vsed is translated,Iam. 5.7. long patience (ioifulnesse) that is, with ioy and comfort of heart.

Doct. 5 We must heere call to minde that this verse is a part of the Apostles answer to a doubt arising from the first words of the former verse,Wee walke worthy of the Lord, to the pleasing of him in all things, not only by do­ing good, but also by bea­ring euill pa­tiently. as we heard before; whence we may conclude and gather, that wee walke worthy of the Lord, to the pleasing of him in all things, not onely by being fruitfull in all good workes, and by doing good, but also by bearing euill with patience. And to prooue this a little further, know that the will of God reuealed in his word, especially in the word of the Gospell, teacheth not onely that good must bee done, but that euill likewise must bee suffered. It is the generall Aphorisme and sentence of the Gospell,Reuel. 3.10. that all that will liue godly in Christ Iesus, must suffer their measure of affliction, and it teacheth also how euill must be suffered, namely, with patience: hence it is called the word of patience, teaching to suffer euill, and how to suffer it; vpon which ground it followeth, that then we walke worthy of the Lord, to the pleasing of him in all things, when we both doe good commanded, and suffer euill laid vpon vs, with patience, as we are taught by the Gospell; againe, we are to consider, that then wee walke worthy of the Lord, when according to the measure of grace giuen, our life is conformable to the life of Christ, and then onely is it so, when wee doe good commanded, and suffer euill laid vpon vs with patience; for his obedi­ence was actiue and passiue, a fulfilling of the law in his life, and a suffering with patience the cursed death of the crosse: thus must our obedience be, we must not only doe good, but suffer euill with patience, that we may be con­formable [Page 135] to the death of Christ, as the Apostle speakes.Phil. 3.10.

First, let this serue to beat downe the reasoning of cor­rupt Ʋse. 1 flesh and bloud,Affliction is no good ar­gument to proue that the Lord loues not his chil­dren. and stop the slanderous mouthes of wicked Atheists, which commonly, vpon occasion of the affliction of the godly, are open to blaspheme God, and charge him with want of loue to his children, because hee doth afflict them: the doctrine deliuered makes it plaine, that affliction is no good argument to prooue that the Lord loues not his children, and the Atheist cannot there­upon gather it, that the Lord doth not regard them: for why? patience is an excellent vertue, a speciall part of Christian obedience, whereof there were no vse, if they were not afflicted; and thereis no vse of temperance out of occasion and meanes of riot and excesse, so there is no vse of patience out of afflictions. And besides this vse of affliction, which is sufficient to silence backe-biting flesh, charging God with want of loue to his children, it serues further to many other good vses, as to tame vnbridled affections, to conforme faith by speciall experience of Gods mercie, to stirre vp obedience, yea, it is as great an argument as can be of Gods loue, and of eternall retribu­tion. So the Apostle reasons, we are chastened, and why?1. Cor. 11.32. because we should not be condemned with the world: let vs not then giue place to the reasoning of flesh and bloud in this case.

Againe, for the second vse, is it so that our walking Ʋse. 2 worthy of the Lord, standeth not onely in doing good,It is but one part of our dutie to be­haue our selues well in time of pro­speritie. but in suffering euill with patience? then let euery one learne, that it is but one halfe part of our dutie, to carry our selues well in time of prosperitie: be it that wee walke without publike offence, and happily doe much good, it is not enough, wee must also learne to obey the will of the Lord, in a patient and quiet subiection of our wils to his will in time of aduersitie, that is another principall part of our obedience: it is as well required of vs, that we suffer e­uill with patience, as that we doe good with cheerfulnesse [Page 136] and because some, yea such as feare God, and haue a spe­ciall measure of grace, and by grace are enabled to doe much good in time of prosperity, yet when affliction comes they find themselues defectiue in this part of obe­dience, their corruption doth breake out and shew it selfe in some impatient worde or behauiour: let vs therefore thinke vpon this duety, and withall thinke vpon some thing that they may helpe and strengthen vs in the pra­ctise of it.

Note.And first to this purpose, consider we whence our affli­ction comes, euen from the good pleasure and appoint­ment of the Lord, all men for the most part will confesse the world to be gouerned by the Lord, but when it comes to their owne particular case in affliction, few do acknow­ledge it, then some accuse the vncertainty of the things of this life, some ascribe their affliction to their owne rashnes and want of heede, others againe haue their eye set vpon the wickednesse of enemies that afflict them, accusing and condemning them, which is a fault besides impatiency, euen to confesse other mens sinnes, and not our owne, we must learne to looke higher, to see and behold Gods hand striking, and acknowledge his good prouidence in our af­fliction, and that will make vs if any grace bee in vs in pati­ence and silence to submit our selues to the will of the Lord, for why? hee is iust in afflicting vs, and wise, impo­sing affliction vpon vs, for many good ends, and mercifull, he might iustly destroy vs.

Note.Secondly consider that by impatiency we are cruell to our selues, we weaken our selues and make that stronger a­gainst vs, which doth already torment vs, we adde afflicti­on to our selues, in other things wee commonly loue our selues too much but in this we are cruel to our owne bow­ells, and become instruments of further torment to our selues, and that cruelty is most barbarous, and the grea­test cruelty, for any crime a man commits against him­selfe is greater then it can be against another, as for a man [Page 137] to murther himselfe, is a more fearefull degree of murther then to murther an other, and so if a man be cruel to him­selfe, it is most sauage cruelty. Let vs then thinke vpon it that our affliction comes from the hand of God, who is most iust wise & mercifull in afflicting of vs, and that if we suffer our selues to be impatient, we are cruell to our owne bowells which is the greatest and most sauage cruelty. Let the consideration of these things stirre vs vp to a patient and quiet subiection of our wills to the will and pleasure of the Lord, that so wee may walke worthy of the Lord, both in prosperity and aduersity. It is further to bee mar­ked, that the Apostle saith (vnto all patience and long suf­fering.) Whence we are taught to be constant in patience, Doct. 6 and to beare with patience great and long continued af­fliction. Wee must not beare Christ his yoke for a brunt,Wee are to beare with patience great and long con­tinued affli­ction. Luk. 9.23. Iames 1.14. but as himselfe hath taught vs, take vp his crosse daily, and follow him. Constancie is the complement and perfect worke of patience: this point needs no long proofe, it stands vpon the same ground with the former; it is easily prooued, but not so soone learned: for happily a man may in silence submit his will to the good will of God, in some one affliction; but when either another is added, or that increased and continued, then it is hard to continue patient, for then, besides the rising vp and rebelling of his owne flesh, the deuill will be ready to suggest, that none whom God loues was euer so dealt withall; and if we op­pose to this suggestion the example of any childe of God, then he will shift his foot, and say, but neuer was any childe of God so greeuously afflicted as thou art.

That wee may therefore be strengthned against this subtiltie of Satan, Vse. and inabled with patience to beare great and long continued affliction,We are to la­bour for strength a­gainst Satans subtiltie in his persecutions. know that no such mea­sure of affliction doth euer befall vs as hath beene laid on the Saints of God recorded in the Scripture, take one in stead of many, read and marke there affliction and an ex­ceeding measure of it compassed round about,Note. his reines [Page 138] cut, not spared, his gall powred vpon the ground, broken with one breaking vpon another, and runne vpon like a giant, can we say we haue such a measure of affliction? no surely, if wee speake the truth, we cannot: and I further prooue it:1. Cor. 10.13. The Apostle saith, the Lord will measure our af­fliction according to the abilitie of his children. Now our strength when it is at the greatest, is farre inferiour to the strength of Iob, Dauid, or Abraham, and therefore we must needs confesse our trials and troubles are far inferiour and short of theirs. Let not then Satan euer preuaile with vs, to perswade vs, that neuer any whom God loued was af­flicted as we are: let vs put backe his suggestion with this reason, and so learne to beare with constant patience the greatest measure, and the most long continued affliction, that the Lord shall lay vpon vs. Come we to the last word (ioifulnesse) this (as we said) is the qualitie and condition of patience and long suffering. Our instruction hence is Doct. 7 this; it is not enough to be patient and silent in great and long continued affliction,It is not e­nough to be patient in great and long conti­nued afflicti­on, vnlesse it be with sweet contentment. Reasons of the doctrine. vnlesse it be with sweet content­ment, ioy, and comfort: wee must not only be content to beare the miseries and afflictions of this life, so farre the Heathen could goe vpon consideration of fatall necessity, but we must goe a step further, euen to reioice in our affli­ctions, yea as S. Iames saith, 1.2. count it exceeding ioy when ye fall into diuers tentations. Reasons of this are gi­uen first by Peter, because wee are in affliction conforma­ble to Christ, reioice (saith he) in as much as yeare parta­kers of Christs sufferings. Secondly, by S. Paul, when we are weakest, we are indeed strongest, hauing then speciall fauour,2. Cor. 12.10. Vse. If patience be not with ioy, it is not plea­sing to the Lord, nor a fruit of grace. protection, and strength from the Lord: therefore saith the Apostle, I take pleasure in infirmities, in reproches in necessities, in persecution, in anguish for Christs sake, for when I am weake, then am I strong: let this be thought on, that patience must be wirh ioy and comfort; if that be away, it is not pleasing to the Lord: and againe know that patience with ioy and comfort is a true marke of [Page 139] Gods childe, for affliction being sanctified, and sent as a testimonie of Gods loue towards his children,Heb. 12.7. if wee with patience and comfort endure it, God in it and by it doth offer himselfe vnto vs, as vnto children, affliction of it own nature doth presse downe the hart, hands and eies: if then faith, patience and comfort can keepe the heart, hands, and eies vpwards, it is a manifest argument that the spi­rit of grace and strength doth rest vpon vs, making faith to triumph ouer the triall, and making vs conquerors, yea more than conquerors. Let this be considered,Rom. 8.32. and stirre vs vp to a cheerefull and comfortable bearing of any affli­ction, though it be great, and long continued vpon vs. And so much of this verse.

The Apostle hauing finished the proeme and entrance of his Epistle, standing on a congratulation and compre­cation from the third verse to this twelfth, now hee enters vpon a summarie declaration of the doctrine of saluation from this verse to the 23.A summarie declaration of the doctrine of saluation from this 12. vers. to the 23. The generall proposition. The parts of it. the generall proposition laid downe in these verses, is this, that saluation comes vnto vs from God the Father, by his Sonne Iesus Christ, true God and man, and the head of his Church, whose merit is suf­ficient to all perfection of eternall life. The parts of this proposition are two: First, a declaration of the fountaine and first Author of saluation, namely God the Father, to­gether with the effect wrought by him, in vers. 12.13.

2 Secondly, a manifestation of the worker of it, Iesus Christ, and the worke wrought by him, namely redempti­on, vers 14. to which is sub-ioined in the verses following a confirmation and proofe of his sufficiencie to redeeme vs; and that is prooued both by the dignitie of his person [Page 140] that he was true God, the image of the inuisible God, the first borne of euery creature, and by the eternall decree and good pleasure of his father, together with the applica­tion both in generall, and in speciall to the Colossians. The words of the 12. and 13. verses, being the first part of the generall proposition, containe in them two things; first, the effect wrought by God the Father, verse 12. Secondly, the manner how it was wrought, verse 13. In the twelfth verse we finde more specially a thanksgiuing to God (gi­uing thanke,) and the reason and ground of that in those words (which hath made, &c.) and the place of that inhe­ritance in the last words (in light.) First, briefly examine we the words of the 12.Interpreta­tion. verse, the word (Father) is heere to be taken personally, for the first person in the Trinitie, because one person is conferd with another, and it stan­deth in relation to Christ (meet) that is, fit, sufficient, so the word is rendred, and it is so there translated by the Pa­pists themselues, yet heere they translate it (worthie) la­bouring thereby to vphold their opinion of inherent wor­thinesse and condignitie deseruing saluation, which in­deed cannot stand either with the proper signification of the word, or with the context, and with that in the verse following, where it is shewed how we are made fit, namely by effectuall vocation, iustification, and a measure of san­ctification. (To be partakers) or to be a part (inheritance of the Saints) that is to say, life and glory, giuen as it were by lot (for the Apostle alludeth to the diuision of the land of Canaan) to them that are sanctified by faith (in light) that is to say, in the glorious kingdome of heauen, for so we finde the word (light) taken,Act 26.23. shew light or preach light, that is to say, life eternall. Now come we to such things as may be obserued from this verse.

Doct. 1 First, we are to marke that the Apostle entring on the doctrine of saluation, and the consideration of the grace of God in the worke of redemption, he begins with thankes­giuing to God. Our lesson hence is this, when wee either [Page 137] thinke or speake of the grace of God in the worke of our redemption, then our hearts must bee enlarged,When wee either thinke or speake of Gods grace in the worke of our redempti­on, wee are to magnifie the name of the Lord. 1 Peter 2.9. and our mouthes opened to magnifie the name of the Lord, for that is the end of all the mercies of God bestowed vpon vs. It is the end of all the actions of God tending to saluation: yea of the chiefest of them, our glorification in heauen. The point of thankesgiuing was handled before in the third verse; and therefore in a word know we, that as ma­ny as haue any comfortable feeling of Gods grace in the worke of redemption, Ʋse. are thus affected,Such as com­fortably feele Gods grace in the worke of redemptiō are so affected they neuer thinke or speake of it but with thanksgiuing, and it is a sure note and marke that wee finde true comfort in the doctrine of grace, if when we thinke or speak of it, our hearts be filled with ioy, and our mouthes opened to praise the Lord; for this beeing an exercise of the blessed Angels and Saints of God in heauen, who do continually sing, thou art worthy to take the booke, and to open the seales thereof, because thou wast killed, and hast redeemed vs to God by thy bloud out of euery, &c.Reuel. 5.9. It cannot chuse but in some mea­sure be begun in this life, and bee found in them who shall heereafter be glorified in heauen.

I come to the matter of the Apostles thankesgiuing Doct. 2 (which hath made vs meete) comprehending vnder that generall (of making meet) as one speciall branch of it,God the fa­ther doth tru­ly and really impute the righteousnes of Christ to them whom he doth iusti­fie by his grace in Christ. the iustification of a sinner, wee may conclude that whome it pleaseth the Father to iustifie by his grace in Christ, to him he doth truly and really impute the righteousnesse of Christ, and by his righteousnesse make him truely and re­ally meet and fit to bee partaker of glory in heauen, it is not an imaginary or a supposed imputation of Christ his righteousnes, by which wee stand iust and righteous in the sight of God; the Papists doe scornfully terme it imputa­tiue iustice and tell vs that we are to tremble at that which follows vpon it, Vse. that as we haue no righteousnesse nor me­rit of heauen but (as they call it) by a supposed imputati­on,Confutation of the Papists. so must we look for no heauen, but by imputation, we [Page 242] are from hence to take notice of it, that it is not (as they falsly cauill) a supposed, but a reall imputation of righte­ousnesse, whereby we stand most in Gods sight, we are not in conceipt made meet for the kingdome of Heauen, but truly and really, and to this agreeth that of the Apostle, that we are made the righteousnesse of God in Christ,2. Cor. 5.21. that as our sinne was truely and really, not in conceipt; but indeed truly imputed vnto him, and hee made sinne for vs: so are we made the righteousnesse of God in him. It is but a fond cauil to shift off the plaine euidence of that place in that they say Christ was made sinne, that is to say a sacri­fice for sinne, thereby thinking to elude the people of God and to perswade that we misconster the place, for wee con­fesse it, that he was a sacrifice for sin, but he was therefore a sacrifice for sin, because our sin was imputed vnto him and punished in him, and therfore it is said that he was made a curse for vs,Gal, 3.13. because the curse wee had deserued was impu­ted vnto him that the blessing of Abraham might come vpon vs, through Christ Iesus, that wee might receiue the promise of the spirit through faith. Let vs not then bee driuen from this truth, by any cauill or scorne of the Pa­pists, but learne to hold it as a certaine trueth, that it is a true reall imputation of righteousnesse, by which we stand iust in Gods sight, and this is further cleare by our reall vnion with Christ by the bond of his spirit; for by the spi­rit and faith wee are really members of Christ his misticall body and so his righteousnes and merits are truely and re­ally communicated vnto vs, and we haue interest in them Doct. 3 as the members of his body. The second point that may be gathred for our instruction is this, that none euer come to be partakers of life and glory in heauen,Such as come to bee parta­kers of Christs glory in Hea­uen are made fit for it in this life. but such as are before made meet and fit for it, not onely by a reall impu­tation of righteousnesse, but by a measure of inherent ho­linesse and sanctification, and to proue this further, we are to know, that howsoeuer it bee true, that no goodnesse or holinesse in vs is proportionable in merit and desert to the [Page 243] least degree of glory that shall be reuealed because our best holines is imperfect, and life & glory is not giuen for the worthines of it, yet this is as true againe, that life and glory shall be giuen in mercy according to the measure of holi­nes, and where there is a greater measure of holines, there shall be a greater degree of glory, and consequently where there is no holinesse, no glory, nor the least degree of glo­ry can be looked for;Rom. 2.6. The Apostle hauing deliuered it in the generall, that the Lord will reward euery man accor­ding to his workes, he presently subioynes a particular ex­plication that vnto all them that continue in well dooing, the Lord will giue glory, honour, and immortality, and e­ternall life, but on the contrary, such as are contentious & disobey the truth, & obey vnrighteousnesse, they can look for no such reward from the Lord, vppon them shall bee indignation and wrath, tribulation and anguish, and vpon the soule of euery one that doth euill. Wee may obserue that though the kingdom of heauen be prepared for them that are blessed of God the Father, verse 34.Math. 25. yet they are not sent into the possession of it. By the sentence of our Sauior before he makes it known, both to themselues and to all the worlde that they are fitted for it in measure of sanctification, and that they testified the same by their workes of mercy towards his members, that they fed the hungry, cloathed the naked, visited the sicke, &c. whence it is most cleare, that none euer come to bee partakers of life and glory in heauen, but such as are before made fit for it by a measure of holinesse.

By this doctrine you shut out infants dying in infancy from the participation of life and glory in heauen, Answ. because they cannot be so fitted.

The doctrine must not be extended to them, Object. but vnder­stood of such as bee of discretion, for infants within the couenant, and in Gods euerlasting election, dying in their infancy are saued, nor by actuall faith, which they cannot haue, wanting actuall knowledge, but by some other spe­ciall [Page 140] worke of Gods spirit, not knowne to vs, and so not a­ny actuall sanctification is required of them.

Vse. Is it so that where no holinesse is, there can be no expe­ctation of life and glory in heauen,Vngodly and prophane per­sons in vaine look to come to heauen cō ­tinuing in their sinnes. Heb. 12.14. Isay. 3 9. no comfortable sight of God hoped for, then let no vngodly prophane man or woman, such as declare their sinnes as Sodom, sooth and flatter themselues, and thinke they shall get to heauen wel enough for all their abhominable silthinesse, (if they so thinke) they are much deceaued, and let them heare it from the mouth of the Lord as a terrible sentence to all vnrepentant sinners, that no vncleane thing, neither what­soeuer worketh abhomination or lies, shall enter therein, but they which are written in the lambs booke of life. It is therefore the exhortation of the Apostle,Reu. 21.27. let no man de­ceiue you with vaine words, and I may say, let no man de­ceiue himselfe with such vaine words or perswasions: this ye know (saith the Apostle,Ephe. 5 6. vers. 5. that no whoremonger, neither vncleane person, nor couetous person, which is an idolater, hath any inheritance in the kingdome of Christ and of God, but because many please themselues in their filthinesse and sinnes, in hope heereafter to finde mercy, though they haue heard that late repentance is seldome true repentance, and they may happily feeke it and not find it. I would entreat him that wee may a little further reason together vpon the doctrine now deliuered, they haue heard it proued that none can come to bee partakers of life and glory in heauen; but such as are before made fit and meete for it, and can they thinke that they are fit for heauen who without remorse of conscience do again cru­cifie Christ, and make his wounds to bleed a fresh; thus do all hard hearted and vnrepentant sinners by their sins, if therfore they rightly consider it they most of force con­fesse, that they foolishly perswade themselues they shall get to heauen. Oh, but Gods mercy is great? it is true, hee is a God of infinite mercie, but yet a iust God, and it is strange that wicked prophane wretches shold dare to pre­sume [Page 145] of Gods mercie vnder many sinnes, and yet they may finde, that God hath shewed his iustice to the dearest of his children: to Moses, to Aaron, to Dauid, and others, for committing some one sinne; yea, which is more, Christ himselfe, the glory and image of his Father, could not e­scape the bitter death of the crosse, because he became sin for vs. How then can bold and presumptuous sinners per­swade themselues they shall escape the punishing hand of God, they adding sin to sin, and wallowing in their sinnes till death, without repentance? Let them duely consider this, and for conclusion of this point, let vs know, that there is no comfort to be had in our hearts, touching life and glory in the world to come, but onely by a true espiall of sanctification of life in our selues: and let it mooue vs to labour by all appointed good meanes to come to a mea­sure of sanctification, that so we may glorifie our heauenly Father in this life, and may seale vp assurance of our happy estate in his glorious kingdome in heauen (to be partakers) or to a part.

Hence a question is occasioned. Some may say, Quest: shall we haue distinct parts of glory in heauen, because the Apostle saith, made meet to a part, it may seeme some shall haue one part of glory, and some another.

No, the very word vsed by the Apostle is against it, Answ. it being a word of the singular number, cannot imply multi­plicitie of parts. But for ful answer, know that al the Saints shall haue the same happinesse and glory in substance, namely, perfect vnion and coniunction with God, and participation of all eternall good things from him; but all shall not haue the same degree of glory, but some greater, some lesse, answerable to the degrees of goodnes in them

The Prophet doth inferre vpon the generall resurrecti­on,Dan 12.3. that they that be wise, shall shine as the brightnesse of the firmament, and they that turne many to righteous­nesse, shall shine as the starres for euer and euer. And the Apostle plainely teacheth this point,1. Cor. 15.41. there is one glory of [Page 146] the Sunne, and another glory of the Moone, and another glory of the Starres: for one Starre differeth from another Starre in glory. And howsoeuer that in the parable, that all the labourers in the vineyard receiued euery one a pe­nie,Mat. 20.12. may seeme contrary to this; yet wee must vnderstand it, as lying vnder this distinction that in respect of essenti­all glorie, all the elect shall haue the same; but in regard of accidentall glorie, and the degrees of glory, therein they shall not be equall.Vse of the an­sw [...]r to the question. And let not this be a point of specula­tion, onely seruing to make vs able to talke of it: if we rest in that, the very Deuill shall reape as much profit by it as we. But let vs labour to make it comfortable to our selues, let it be laid as a ground in our hearts of comfort, and of godly emulation, euen to make vs striue to excell one an­other in holinesse, that so wee may finde strong consolati­on and comfort of conscience in this life, and increase of our glory in the life to come (inheritance) in that the Apo­stle cals life and glory in heauen, an inheritance, it is most Doct. 4 cleare to any that will rightly consider it, that it is giuen to Gods elect,Life and glo­ry in heauen is giuen to Gods elect freely. whom it pleaseth the Father to make meer for it, not vpon any desert of theirs, but freely: for why? we know that an inheritance is giuen to the childe, of the meere loue of the father; it may bee, it was prouided for him before hee was borne, and before hee could doe any thing for the deseruing of it. And thus our Sauiour speakes of the heauenly inheritance,Mat. 25.34. Inherit you the Kingdome pre­pared for you from the foundations of the world. It is a thing commonly knowen, that amongst men, an inheritance is not giuen to the seruant, who peraduenture hath done something either in the getting or keeping of it, but it is giuen to the childe, who happily is so farre from doing a­ny thing, either to the getting or keeping of it, as yet hee lies crying in the cradle; so that by this word (inheritance) the Holy Ghost would haue vs to vnderstand, that life and glory in heauen is freely giuen, and not vpon desert. A­gaine, if the word be taken in the other signification, it [Page 147] doth demonstrate and prooue the same thing, that life and glory is freely giuen: for shall we say that a man doth pur­chase by merit, that which comes vnto him by lot? That were not only to go against the common receiued opini­on, that lot stands on meere chance, but to giue the lie to the plaine text, The lot is cast into the lap, Prou. 16.33. but the whole disposi­tion thereof is of the Lord: so life and glory being called a lot, it doth plainly euince, that it is at the free disposition of the Lord, and giuen of his free grace. And the reason is giuen by the Apostle: by grace are we saued,Eph. 2.9. lest any man should boast himselfe, lest any should glory, that he brings any thing to the procurement of his owne saluation, there­fore it is, that we obtaine life and saluation freely. And with this agrees that, where the Apostle hauing prooued that wee are iustified freely, hee saith,Rom. 3.27. where is then the reioi­cing?

First, this serues to confute and ouerthrow that opinion Ʋse. 1 of the Papists,Confutation of the Papists. who hold and teach that life eternall is gi­uen to them that are first iustified by Christ, vpon their de­sert for the merit of their owne good workes, and wages due to them by debt. Beside the errour of this opinion, supposing a twofold iustification in the sight of God, which can neuer be prooued by the word, it cannot stand with the truth now deliuered: for if eternall life bee freely giuen of grace, then not vpon desert for dignitie of good workes. Free gift and due debt cannot stand together. Oh but (say they) life eternall is called a reward: it is true, Object. but we must learne to distinguish with the Apostle, Answ. reward or wages is twofold, of fauour, or debt:Rom. 4.4. Note. life eternal is a reward of fauor, not of debt: it is giuen of the meere grace of God, without any desert of ours. We are to obserue it, it is wor­thy obseruation, that wheresoeuer in any place of Scrip­ture mention is made of reward, wee shall finde that it is promised to the worker, and not to the worke it selfe, as shall reward thee openly,Mat. 6. whereby the holy Ghost would haue vs to vnderstand, that though reward be giuen in re­spect [Page 148] of the worke, yet it is not giuen for the worth and dignitie of it, but it is giuen for Gods gracious acceptance of the person, and consequently of his worke in Iesus Christ; its giuen of fauour, not of debt, as deserued by the good worke done by any beleeuer. But the Papists fur­ther replie, that Christ hath merited, that the workes of his members should be meritorious of life euerlasting: a meere deuice of their owne. This proposition is no where to be found in the Scripture Wee finde in many places, that Christ died for our sinnes, but no where for our good workes, to make them able to merit, and to purchase fa­uour at Gods hands; and indeed it is not possible that our best works being imperfect and stained with sinne, should haue the true and whole nature of merit. It is a manifest contradiction, that any worke should haue need of par­don from God (as all ours haue) and yet fully satisfie the iustice of God, and deserue at his hands. Yea more than that, if Christ his obedience had beene imperfect, and any way defectiue, though he were God and man, yet it had not beene meritorious of life and saluation; for that were to make contradictories true together, which all Di­uines, yea Schoole-diuines (from whom the Papists fetch the bodie of their diuinitie) hold impossible to God him­selfe, because it is an argument of impotencie, not of power.

Ʋse. 2 Againe, for the second vse, is eternall life giuen as an in­heritance freely?We are to ex­presse our thankfulnesse to God for his free gift of life eternall. surely then, though wee cannot deserue the least degree of it, yet it is the pleasure of God our Fa­ther, that wee should labour to expresse our thankfulnesse by all holy obedience vnto him; for it holds by proporti­on, that if wee are to be thankfull to God for the bread we haue to put into our mouths, and for other temporall bles­sings, as it is our dutie, because they are the free gifts of God, and the vse and comfort we finde by them, comes from the Lord, then much more are wee bound to bee thankfull vnto him, for making vs his owne children, [Page 149] we that are not sonnes by nature, making vs his Children by adoption, yea, sonnes and heires, euen ioynt-heires with Christ his naturall Sonne, and by him, giuing vs suf­ficient and certaine title, to an euelasting inheritance in his owne Kingdome. This is to bee thought on,Rom. 8.17. and be­cause euery one will be ready to speake peace to his owne heart in this case, and perswade himselfe, that he is thank­full to God for his grace and adoption, let vs learne to ex­amine our selues whether we be so or no.

How is that to be done? Quest. (may some say)

Euen by our thankefulnesse to God for his gifts of a lower nature, for things of lesse waight, Answ. then is the King­dome of Heauen, euen for the good things of this life, if we finde that we are truely thankefull for them, and mo­ued by them to walke humbly before the Lord, and the more the Lord doth open his hand in blessing vs in these things, the more our hearts are enlarged in duety and thankefulnesse towards him, then we may conclude, that we in some measure are thankefull for the grace of adop­tion heere, for the Spirit worketh in vs, as in Dauid, 2. Sam. 7.18. vp­on the consideration of Gods fauour in outward things, to say, who am I, O Lord God and what is mine house, that thou hast brought me hitherto? and the same spirit will be powerfull in vs, vpon consideration of our title by grace, to the inheritance of the Saints in Heauen, to say, Lord who am I that thou shouldest thinke of me, chuse me, and make me thy childe and heire of Heauen, on the contrary, if we be not thankefull to God, for the good things of this life, but after the manner of the wicked, the more the Lord doth encrease and multiply his gifts, the more we encrease in pride and vanity, in scorne, contempt and disdaine of Doct. 5 others; let vs then say and pretend what we will,Such as looke for life and glory in Hea­uen, must bee of the number of Saints. we shall neuer bee able to prooue it, and to make it good, to the comfort of our owne soules, that we are thankfull to God, for our title to his free gift of life and glory in Heauen.

(Saints) This word pointeth out the same thing, that [Page 150] was before deliuered, that such as looke to come to be par­takers of life and glory in Heauen, must in some measure be sanctified, they must be of the number of Saints.

For further vse Vse. of it, let such persons, as do many times wilfully absent themselues, from the hearing of the word,Reproofe of those, who will fully neg­lect the vse of the Word & Sacraments. and participation of the Sacraments at times appointed, thinke vpon this one poynt, shall none come to be parta­kers of life and glory in heauen, who are not of the num­ber of Saints. How then can they looke for it, who witting­ly and wilfully breake off holy Communion and fellow­ship with the Saints, and doe openly deuide and separate themselues, from the Society of them that shall bee glori­fied in heauen? know it for truth, thou must either hold Communion with thy brethren in this life, in good things or else neuer looke to haue Communion with them, in the life to come. If thou doe excommunicate thy selfe (so I may iustly speake) and by a wicked and waiward separati­on deuide thy selfe from the society of the Saints vpon earth, certainely without repentance, thou shalt for euer be excommunicate, and shut out of heauen.

Doct. 6 (In light) That is to say (as ye heard) in heauen, now heauen is set out vnder the name of light,Heauen is set out vnder the name of light to shadow out the com­fort there to be found. to shadow out the excellent comfort that is there to bee found, for wee know how comfortable a thing light is. As hell is resem­bled to vtter darkenesse, to teach vs the horrour of it; the vse of this, as of other resemblances, setting out the ioy, comfort and glory of heauen, is to worke in vs Saint Pauls affection, Vse. and longing desire of heauen, and a labouring by all good meanes to attaine vnto it,We are ther­fore to haue a longing desire of Heauen, & to vse all good meanes to at­taine it. Psal. 4.6. and to this end, let vs a little meditate vpon this one similitude, as many as are the children of God, doe know, that there is no such com­fort to be found in any thing vnder heauen, as in the light of the Lords countenance shining vpon them, Dauid pre­ferred it before wheat and wine. Now in heauen, that light of the Lords countenance, shall be the light that shall shine vpon vs in full brightnesse,Reu. 21.23. the glory of God doth light [Page 151] the heauenly Ierusalem, how then ought this to affect vs, and to stirre vs vp in a longing desire after it, euen earnest­ly to striue to come to walke in that vnspeakable bright­nesse of the glory of God, the glory and light of the lambe Iesus Christ a light that neuer shall be obscured with any darkenesse.

The Apostle shewes in this verse, how God makes his Elect meet to bee partakers of life and glory in heauen, namely, by deliuering them from the power of darknesse and translating them into the Kingdome of his deare Son, vnder which termes, of deliuering and of translating, are signified their effectuall vocation, iustification and sancti­fication, through the effectuall working of his spirit, by the word of the Gospell, for these are the degrees of Gods loue manifested in time to his chosen, and in these very termes doth the holy Ghost, speake of the vocation of the Gentils where Saint Paul saith, hee was sent as an instrument,Rom. 8.30. Acts. 26.18. by the preaching of the Gospell to conuert and call the Gen­tiles, and propounds the end of his sending in these very words (to open their eyes &c. Interpreta­tion.) Come we to speake of the first of these (who hath deliuered vs from the power of darknesse) the word translated (deliuered) doth signifie such a deliue­rance, as in respect of them that are deliuered, is neither deserued by them, nor desired of them, but is, as it were, a drawing and an haling, as is the pulling of a beast, or ra­ther a dead waight out of a pit, and in respect of the deli­uerer, it signifieth such a deliuerance, as is wrought by his almighty power, by the power of his spirit. And by the power of darknesse, we are to vnderstand the rule and do­minion of Satan, who is the Prince of darknesse, and doth rule in the children of disobedience, by sinne, by ignorance [Page 152] in the minde, rebellion in the will, prauity and hardnesse of the heart &e. Whence it is that actuall sinnes, are called by the Apostle, the workes of darknesse. The meaning then of the first part of this verse is this, who by the mighty and powerfull worke of his spirit hath drawen vs, wee nei­ther desiring nor willing it of our selues, out of the rule of Satan the Prince of darkenesse, who ruleth by sinne, in the children of disobedience. Wee are to marke in the first place the order of this verse, in that the Apostle saith, first we are deliuered and then translated,

Doct. 1 Hence we may gather, that before wee can come to bee set into the state of grace and saluation,Before we can be set in­to the state of grace, wee must be deli­uered from the state of corruption. Eph 4.22. 2. Cor. 7.1. we must be deliue­red from the state of corruption and sinne, a poynt easily prooued; euery exhortation of the Apostle, tending to reformation and newnesse of life, by way of implication doth confirme it, as that wee are to cast off the old man, which is corruption, through the deceiueable lusts &c. that we are to be clensed from all filthinesse of the flesh and spi­rit, and to finish our sanctification in the feare of God, these and many other of like sort, doe not onely teach, that a change must bee wrought, but imply the order of it, that first we must be drawen out of the state of corruption and sinne, Reason. and then set into the state of grace, the reason and ground of this is, because nature and grace, the image of God, and the image of Satan, can neuer stand together, the one must be razed out, before the other can be brought in; so long as we are in our naturall dregs and filthinesse, in the state of corruption we beare the image of Satan, and therefore cannot at the same time haue in vs, the renued image of God.

Ʋse. Is it so that we must be drawne out of the state of sinne and corruption before wee bee set into the state of grace, then let this serue as a ground of examination and triall of our selues,Examination and triall of our selues. euery one will perswade himselfe that hee is in the state of grace, but would we know whether wee bee so or no, then looke to the first steppe and entrance into that [Page 153] that state, examine whether thou hast suffered an holy and heauenly violence, whether the strong hand of grace hath wrought vpon thee, and drawne thee out of thy corrupti­on, if thou find it so, then doubtlesse thou art in the state of Grace, but if otherwise thou neuer seltst any such pow­erful work in thee, but if thou still liuest the life of nature, thou canst not with comfort perswade thy selfe that thou art in the state of grace, and for more speciall triall in this case looke to the working of Gods spirit in respect of the best pleasing sinne, euen of that sin to which thou art most naturally inclined, if thou finde that God by the power­full worke of his spirit hath drawne thee from vnder the power and tyranny of that sinne, and that thou hast not now such pleasure in it as in former times, but dost striue by good meanes against it, and auoid occasions lea­ding vnto it, then thou maist be sure, thou art entred into the way of life, but if thou finde, that yet thou art held in the snare of the deuill as the Apostle speakes,2. Tim. 2.26. in thraldome vnder that sinne, that so soone as any occasion is offered thou art ready to practise it, and that with pleasure, then heare and thinke on it, with trembling that euen Cain, Iu­das or Herod were as neere heauen as thou art yet.

Deliuered.) The point hence to be obserued is this, that Doct. 2 deliuerance of the naturall man from vnder the bondage of Satan is a most hard thing,Deliuerance of men from vnder naturall bondage is a most hard thing. it is such a thing as wee are taught by this word, as doth require the force and strength of that hand that is omnipotent, and able to ouermaster hell, yea such a thing as is wrought on him that is deliue­red meerely passiue, nay repugnant and striuing against it being dead in sinne:Ephe. 2.1. it is not in this case as in producing the formes of many naturall things which are bought e po­tentia materiae out of a capable pronenesse of the matter to conceiue such a forme, but that God which at first was a­ble to bring light out of darkenesse,2. Cor. 4.6. the same God by the power of his spirit doth deliuer the mind from dulnesse & ignorance, the will from rebellion, the affections from dis­order, [Page 154] and all the powers of the soule from corruption, let no man then please himselfe with a conceit that hee can at Vse. 1 his owne time and pleasure bee deliuered from the bon­dage of sinne and Satan,No man ought to think that he can at his owne time and pleasu [...]e be deliuered from the bon­dage of sinne and Satan. that is to suffer our thoughts to rise vp in contradiction to the holy ghost, and in our harts to gainesay the trueth breathed out of the mouth of God himselfe, in this and many other places, let no man then please himselfe, in such a conceit so contrary to the plain truth plainly taught by our Sauior, & so neglect the time­ly vsing of the meanes, as hearing and reading the word of God, and other meanes by which God doth worke the calling and and conuersion of his elect, and their deliue­rance from the bondage of sinne and Satan. Wee are fur­ther to marke that the Apostle saith, not from sinne and Doct. 3 Satan, but from the power of darknesse, from the power of Satan ruling by sinne,When men by the worke of grace are d [...]awne out of the state of corruption they are deli­uered not al­together f om sin, but from the power of sinne. Reason. Rom. 6.12. our instruction hence is this, that when it pleaseth God by the powerfull worke of his grace to draw men out of the state of corruption, hee doth not deliuer them altogether from sinne, but from the power of sinne, so after their deliuerance, sinne doth not rule and raigne ouer them, and in them according to the exhortati­on of the Apostle. Let not sinne raigne in your mortall bodies, the reason of it is this, the Lord will haue vs heere so long as we liue in this world to bee in continuall exer­cise of faith and repentance, and spiritual grace & strength, therefore he doth not deliuer those whom it pleaseth him to call and conuert altogether from sinne, but from the power of sinne, that sinne doth not rule and raign in them, and this may serue as a speciall note and marke that can not deceiue vs, whereby we may know when wee are deli­uered from our naturall state and condition, Vse. namely when we are freed from the rule and dominion of sinne,For triall of ourselues touching our deliuerance from our na­turall state. that though we sometimes fall into sinne, yet wee are not in bondage vnto it, and this may also serue to teach vs when we are deliuered from some particular sinne whereof wee are most guilty, euen then when wee finde the power of it broken.

But happily some will demand how we shal know that we are deliuered from the power of some particular sinne, Quest. for herein some deceiue themselues, and falsly thinke they are deliuered, when they are not, as the vncleane adulte­rous person enfeebled by sicknes or age, the prodigall ri­otous person drawne dry in his purse, their minds still run­ning after their sinne as much as euer before, they thinke they are deliuered from their particular sinne, these indeed are deliuered from the practise of sinne, but not from the power of their sinne.

Then we are deliuered from the power of some particu­lar sinne when we being able to commit it, Ans. occasion being offered, and we being tempted vnto it, doe either with a loathing of it because it is sinne, and not for feare or shame of the world refraine from it, & if we fall into it, our fall is with reluctation and griefe as Paul saith of himselfe,Rom. 7.15. the euill hee hated hee did, and after the fall wee recouer our selues by speedy repentance, for where the seede of Grace hath taken roote, these three things are to be found; a pur­pose not to sinne; and if we bee ouertaken with sinne,3. Things. little or no pleasure in the act of sinne; and bitter greefe of hart, 1 after we are fallen; as we read of Dauid, when he had num­bred 2 the people his heart smote him.2. Sam. 24.10. Againe when wee 3 are not able to commit sinne for want of meanes and strength, wee may know that wee are deliuered from the power of it, if so be we looke not backe to it with pleasure, if we neither thinke nor speake of it but with bitter griefe: for surely such as thinke or speake of their olde familiar sin, which now they are not able to practise with delight, they are not deliuered from the power of it, they are like Lots wife, who though her body was deliuered out of So­dome, yet her heart was still there, and therfore shee cast a long looke backe to that filthy sinke of sinne, and they are to remember Lots wife, it is the exhortation of our Saui­our, that as she was smitten by the hand of God, and tur­ned into a pillar of salt, so they first or last without repen­tance [Page 156] shall be smitten and made spectacles of the Lords wrath.Interpretatiō.

Now to the second generall thing, in this verse in these words (and hath translated) the word (translated) is heere taken from the Latine, and signifieth through the effectu­all working of the spirit of God, working by the word of the Gospell, carried and set ouer; (Kingdome of his Sonne) that is to say, into the Kingdome of Christ his natural son, his son by eternall generation in respect of his deity, and in respect of his humanity by personall vnion, and by the word (Kingdome) we are to vnderstand the regiment and gouernment of Christ, as mediatour in his Church, and because Christ his regiment is twofold, of grace and glory, we must know that heere is meant his kingdome of grace, whereby he doth order and rule his Church & the mem­bers of it in this life, which in respect of the manner of go­uernement shall haue an end at the second comming of Christ to iudgement.1. Cor, 15.24. For though Christ his kingdome it selfe be eternall, because he is God, equall to the father, and the head of his Church, yet the manner of the administra­tion of his kingdome,Note. by preaching Sacraments and dis­cipline shall haue an end he shall then cease to doe the of­fice of a mediatour (but that by the way, (his deare sonne) that is to say, the sonne of his loue, so the words are in the originall his sonne,Mat. 3.17. in whome as we haue it, he is wel plea­sed, thus then these words are to be conceiued, & through the powerfull worke of his spirit, working by his worde, hath brought and set vs vnder the regiment and gouern­ment Doct. 4 of grace, whereby Christ his naturall sonne and the sonne of his loue,God doth not only deliuer his elect from the power of sinne, but sets them also into the state of grace. doth gouerne his Church in this life, Now the first thing wee haue heere to marke is from the connexion of the parts of this verse. The Apostle saith, he hath deliuered vs from the power of darkenesse and hath translated vs into the kingdome of his deare sonne, hence we may take vp this instruction that God doth not onely deliuer his elect from the power of sinne, but doth also set [Page 157] them into the state of grace,Rom. 8.30. and hee doth not onely draw them out of the state of their corruption, but hee brings them vnder grace and workes, grace in them, for as the Apostle saith, whom he hath appointed to life and salua­tion, them he calleth; now effectuall calling (which must needs be there vnderstood) being applied to Gods elect, is when g [...]ace is not onely offered by the ministerie of the word, but giuen through the effectuall working of Gods Spirit in the heart, hee changing the heart, and giuing it power to receiue the word, and to mix it with faith, and to bring foorth fruits of new obedience, for that is effectuall calling, and that doth plainly prooue that God doth not onely deliuer his elect from the power of sinne, but hee brings them vnder grace, and workes grace in them. We need seeke no further for the proofe of this, than the word heere vsed (translated) for translation is a setting of vs out of one state into another.

The reason of this is because God will haue the minde, Reason. will, and affections of his chosen, not onely free from euill, as a field purged of thistles and reedes, but hee will haue them actiue working and fruitfull in good­nesse for them, they are sanctified when they are trans­formed from the image of Sathan into the image of God: and thus they are truly renued when they are tur­ned from sinne to God, and bring foorth fruits of new obedience.

Let the consideration of this point for the vse Vse. of it teach vs to know when we are effectually called,How to know when we are effe­ctually called. and truly con­uerted, namely then, when by the powerfull worke of Gods Spirit, our minds, wils, and affections, are not only freed from corruption, but grace is wrought in them: and to descend a little lower in the application of this point, then we are effectually called out of some sinne, and truly turned from some sinne, when we are not only kept from that sin, but with loue, liking, alacritie and cheerefulnesse, we practise the contrary duty, that is a rule that cannot de­ceiue [Page 158] vs; many please themselues, and thinke they are in good case, called home and reclaimed from some sinne, when they auoid that sinne: but we must know that is not sufficient;2. Pet. 2.20. the Apostle doth tell vs that some may escape from the filthinesse of the world through the knowledge of the Lord and of the Sauiour Iesus Christ, and yet bee tangled againe therein and ouercome, and the latter end be worse with them than the beginning. As many as will be sure they are effectually called home, so as they cannot goe backe againe to their old course, must not onely finde themselues deliuered from their sinne, but must also finde the contrary grace wrought in them, yea in some cases the contrary speciall grace: as for example, such as will be sure they are called out of their naturall blindnesse and igno­rance of God, of themselues, of the way to life and saluati­on, must not only finde their mindes enlightned by a ge­nerall illumination, a bare conceiuing and vnderstanding of the sense and meaning of the word; that is a common grace, and that may be common to them with the Deuill, and the wicked, but they must find in them a special expe­rimentall knowledge, a particular acknowledgement and perswasion of the truth of the whole word of God, a belee­uing holy knowledge, which is neuer disioined from good affection, and then they may be sure they are effe­ctually called out of their ignorance. Thus it is in other particulars. Let no man then imagine that he is effectually called home, when for a time he hath escaped the practise of some sin, vnlesse he can withall shew the practise of the contrary vertue. And to this purpose consider we but this one thing, that it is not possible for a man long to cōtinue in that barren and (as I may call it) graceles estate in which he doth please himselfe, if the sinne be auoided, and the contrary vertue not practised, it cannot be but that he will returne with the dogge to his vomit: for marke what our Sauiour hath left vpon perpetuall record:Mat. 12.44. When the vn­cleane spirit is gone out of a man, if he returne (as he will [Page 159] seeke to returne) and finde the house emptie, or as the word i [...], idle, not possessed by grace, certainly he will enter and hold possession with greater strength than before, and the latter end of that man will bee worse than his begin­ning.

In the next place wee are to marke, the Apostle saith, Doct. 5 translated into the Kingdome, Gods elect being deliue­red from sin, and set into the state of grace, are still vnder gouern­ment. that word (Kingdome) being a word of relation, hauing reference to subiects, it teacheth that Gods elect deliuered from sinne, and set into the state of grace, are still vnder gouernment, they are not at libertie to liue as they list: for why? the Kingdome of grace, as the Apostle reasoneth, giues no licence to sinne, that they that are vnder grace, should therefore sin; we are not vnder the Law, but vnder grace. What then? doth it follow that we should sinne? God forbid, saith the Apostle:Rom. 6.15. he speakes it with a detestation of that conclusion, as if he should haue said, fie vpon it, farre be it from vs. The Scripture is preg­nant in the proofe of this: but for more speciall informa­tion in this point, wee must know what be the lawes, vn­der which Gods elect liue in this kingdome of grace: and they are two; first, the word of God,Mark. 1.14. Rom. 3.27. 1. Cor. 4.20. the doctrine of the Prophets and Apostles. Hence is the Gospell called the Gospell of the Kingdome; the Law of faith. The se­cond Law is the power and operation of the Spirit of God in the hearts of his children; the Apostle saith, the Kingdome of God is not in word, but in power; saith the Lord, I will put my Law into their inward parts, Ier. 31.33. and write it in their hearts, and will be their God, and they shall be my people. These being the Lawes of the kingdome of Christ in this life, all Gods elect set into the state of grace, are to be sub­iect vnto them, and to finde them powerfull to worke in them obedience. They doe not onely teach vs vnder what manner of gouernment wee liue, but doe plainly prooue that wee are not at libertie to liue as we lift, but still vnder gouernment; for to that end is a law giuen, especi­ally the law binding the conscience, as these doe, that it [Page 160] should be obeied, and to retaine men within the compasse of dutie. Hence the lawes of men are truly called the si­newes and holds of the common-wealth.Obiect. Gal. 5.1. But some may say, the Apostle hath taught vs, that we are set at libertie by Christ, stand fast therefore in the libertie wherewith Christ hath made you free, and be not entangled againe with the yoke of bondage. Answ. The answer is easie, by Christ as many as are in him haue libertie indeed, but it is spiritu­all, not a carnall libertie: they haue freedome from the curse of the Law, and from the rigour of the Law, requiring exact and perfect obedience, and from the tyrannie and dominion of sinne; but they haue no libertie to sinne, and to liue as they list, that as the Apostle saith in the same chapter, vers. 13. is to vse their libertie as an occasion vnto the flesh. This then remaines a truth, that Gods elect de­liuered from the power of sinne, and set in the state of grace, are still vnder gouernment.

Vse. And for the vse of this, let euery one hence learne to reason backe againe, that if he be not subiect to the Lawes of Christ his kingdome, and ruled in some measure by his Word and Spirit, then he is not deliuered from the power of sinne,If wee be not ruled by the word and spi­rit of Christ, wee are not deliuered from the power of sin. nor in the state of grace. And a little further to presse this, can we perswade our selues we are in the state of grace, and vndergrace, and yet abuse grace, make it an occasion to all licentious libertie to sin, make it as a bawd to our lying, swearing, drunkennesse, &c. If wee doe but waigh this in the ballance of naturall reason, it will bee found too light to this purpose; for as we vse to say, when a man doth sell a thing of great worth for a small price, and after that giues himselfe to rioting and mispending of that mony, he is a theefe, and no right owner of that hee sold, the like may be iustly said of such as abuse grace, that they are but vsurpers, & no right owners of it, & that they haue no true lawfull title vnto it. Let this be thought on, and withall remember what wee daily call for, or ought to call for, at the hands of God, namely this, that this kingdome [Page 161] may be set vp and established in the Church, and in our owne hearts. And if we doe not withall labour to submit our selues to the scepter of his kingdome, the rule of his word and spirit, but wilfully reiect his yoke, wee pray a­gainst our selues, wee desire the Lord to take vs away, to confound and destroy vs by his iudgements, that his king­dome may increase, and of our owne mouthes will the Lord iudge vs, and in his iust conceiued anger accomplish that we aske. Therefore with trembling hearts let vs con­sider, and in time submit our selues to the kingdome of Christ. Before I leaue this word (Kingdome) I will briefly answer a cauill of the Anabaptists, who vpon this, and the like places of Scripture, take occasion to mainetaine a con­fused Anarchy, and to reason against ciuill gouernment a­mongst Christians, after this manner, Gods elect (say they) effectually called and set in the state and kingdome of grace, are gouerned by Christ the King,A cauill of the Anabap­tists answered and by the Lawes of his kingdome, his Word and Spirit. Therefore they need not outward gouernment of man, outward go­uernment by a magistrate is needelesse; this is a meere ca­uill, hauing no soundnesse in it: it is easily answered, for if we should but presse them with the perpetuity of the fifth commandement, that requiring subiects to yeeld obedi­ence to the gouernours, and that being eternall, they are not able to reply: but in a word to answer them; In the vi­sible Church are not onely true beleeuers, but hypocrites, as we are taught in many parables in the Gospell, who are not gouerned by Gods spirit, but by their owne corrupt lusts, therefore in respect of them, ciuill gouernment is needfull; yea, the best Churches in the world neede ciuill gouernment, for the punishment of euill doers, and to say there needes no ciuill gouernment, it inclines to that old rotten condemned heresie, that God was not the author of the old Testament, because there we finde so many pu­nishments mentioned and executed. Againe, true belee­uers ought to bee a Law and a Magistrate to themselues, [Page 162] and so to liue as not to neede the ciuill maiestrate, but yet they doe not, neither can doe being but in part gouerned by the Spirit for the time of this life, therefore also in re­spect of them, for the ordering of the outward man, ciuill gouernment is necessarie; and to this we may adde, that it is necessary for the protection of the Church, it being o­pen to the malice of Satan & the wicked.1. Tim. 2.2. Hence the Apo­stle bids vs pray for kings, and all that be in authority, that we may lead a quiet and peaceable life vnder them, in all godlinesse and honesty. It followeth, the next thing to be marked is, that the Apostle saith, God doth ttanslate his Elect into the kingdome of his Sonne, hee saith not vnto his owne Kingdome, though the kingdome of the Sonne (if we respect the Kingdome it selfe) is the Kingdome of the Father, Sonne, and holy Ghost, it is a power of the whole Trinity, for the power to make lawes binding con­science to be obeied vpon paine of life and death, is a pow­er of the whole Trinity; but the administration of it, is gi­uen vnto the Sonne, as himselfe witnesseth, all power is giuen vnto me in Heauen and in earth,Mat. 28.18. therefore he giues commission to his Apostles immediately from himselfe to goe teach and administer the Sacraments, but the rea­son why the Apostle saith, translated into the Kingdome of his Sonne, and not vnto his own kingdome, is because God the Father doth admit no man to himselfe immediately but by the Sonne God and man, the true and onely Me­diator betweene God and man, as our Sauiour saith; No man commeth vnto the Father, Ioh. 14.6 but by me.

Doct. 6 The point hence following is this that no man is vnder the speciall gouernment of God,No man is vnder Gods speciall go­uernment, but he that is in the King­dome of his Sonne. Psal. 29.10 no man is gouerned by the speciall grace of God, but he that is in the Kingdome of his Sonne, euen a member of the Church, and ordered and ruled by him. It is certaine the vniuersall gouernment and prouidence of God is ouer all creatures, in him they liue, mooue, and haue their being, euen all in heauen and in earth, yea the damned in hell, thus the Lord remaineth [Page 163] a King for euer, but none are gouerned by his speciall grace, that is to say, his grace whereby hee doth restraine and mortifie corruption, and daily renew his decayed i­mage in the minde, will and affections, but onely such as are in Christ, such as are effectually caled and iustified by Christ. We haue proofe of this, where the Apostle sayth, when the Ephesians were without Christ,Ephes 2.12. they were with­out God, his meaning is not onely without the true know­ledge and worship of God, and such as did neglect both; but such as were neglected, and not regarded of God, in respect of his speciall gouernment, and suffered to walk in their owne waies and sinnes, and to follow the lusts of their owne hearts, for wee may easily conceiue, that the words may extend to that meaning, if wee compare them with that we read, vers. 19. of that chapter, that in Christ they were made citizens with the Saints, and of the house­hold of God, which wordes imply speciall care and go­uernment, as a wise and good housholder hath a speciall care ouer them of his family; so the Lord being wisdome and goodnesse it selfe, without question hath a speciall care, and doth carry a speciall hand ouer them that bee of his family; will wee haue some strength of reason to con­firme this, then know and consider we, that Gods speciall grace is most free, and not giuen vpon any desert of ours, Reason. but on the free and gratious promise of God, now all the promises of God to his children touching vocation, iusti­fication,2. Cor. 1.20. renouation &c. are made and fulfilled in Christ alone, he is the foundation and complement of them all, Ʋse. in him they are all, yea and Amen.Such as desire speciall grace to mortifie sinne, and to renew Gods image in them, must labour to be­come mem­bers of Christ. Hence it followeth strongly, that none are euer gouerned by the special grace of God, but such as bee in Christ, because the promise is made and fulfilled in him and by him.

The point thus cleared, let vs further thinke on it, to this speciall purpose, is it so, that none are gouerned by the speciall grace of God, but such as are in Christ, then euery one that desires speciall grace for the mortification of sin, [Page 164] and for renewing the image of God in him, must labour to be made a member of Christ, let him not suffer his eyes to sleepe, nor the temples of his head to take any rest, till he be assured, that hee is set into the body of Christ, and made one with him by the bond of his spirit, and by a true faith, and to this purpose know it, that as long as wee are out of Christ, we cannot pray vnto God with assurance of his speciall grace, for faith and assurance to be heard, hath euer respect to the promise, and there is no promise, no, not of any temporary good thing to them, that are out of Christ, they that be out of Christ, they cannot truely be­leeue, they may boldly presume, they cannot truly beleeue that they shall receiue any temporary good thing from the Lord, if they doe, it is but as if a man should thinke to hould the wind in his fist; true faith euer hath relation to the promise, and out of Christ there is no promise, they that bee out of Christ, come to an absolute God, hence it is, that many pray to God to giue them grace to refraine some sinne being conuinced of it, in their owne con­science and told of it, they promise amendment, yea, they pray to God to giue them grace to refraine from it, and yet faile to obtaine, because they are out of Christ, whereas if they were in Christ, effectually called and iusti­fied, they should receiue Saint Pauls answer, and finde it made good vnto them, though they were not freed from temptation to that sinne, yet they should finde Gods grace sufficient for them, and this ought to stirre vs vp to labour by all good meanes, to bee ioyned with Christ, by the bond of his Spirit, and by a true and liuely faith, and then we may be sure, if we pray for Gods speciall grace, we shall haue it giuen vnto vs; for can or will God suffer vs, to whom hee hath vouchsafed the bloud of his own Sonne, to runne headlong into sinne? certainely no, hee will not wee may finde that God hath vouchsafed his common re­straining grace to some Heathen men, as to Abimelech. God saith hee kept him that hee should not sinne against [Page 165] him, therefore he will not cast away the humble petition of his chosen being now actuall members of Christ; no doubtlesse, they crauing grace, he will giue them his spe­ciall grace, not only restraining, but mortifying their cor­ruption, and renuing them in holinesse after his owne i­mage, let this then be a speciall inducement to mooue vs, to labour to be made members of Christ, and let vs gather yet further argument to mooue vs to bee made one with Christ out of this very text: the Apostle saith, Gods elect effectually called, are translated into the kingdome of his deare sonne, that is, the sonne of his loue, in whom hee is well pleased: euen well pleased, not onely with him, but in him with all his members, and that this may be matter to mooue vs, consider how happy and blessed a thing it is to be made deare vnto God, it is the verie depth & ground of all true comfort, for then wee haue peace with God, with our owne conscience, with all the faithfull, yea with all the creatures in the world, the very beasts and stones of the field are then in league with vs, we then haue accesse to the throne of grace with boldnes,Phil. 3.8. we are assured of Gods speciall presence and protection, we may come into Gods house with ioy and gladnesse, we haue title to all the bles­sings of Gods Saints in this life, and right to eternall happines in the life to come. Seeing then such is the excel­lency of our beeing made neere and deare to God by Christ. This ought to possesse our hearts with S. Pauls af­fection, to thinke all things losse that we may win Christ, and bee found in him, and by him bee made neere and deare to his Father,Iob 5.23. and so pertakers of all the comforts and blessings of Gods Saints in this life, and in the life to come.

In this verse is contained a manifestation of the worker of saluation (Iesus Christ) and the worke wrought by him (Redemption.) More particularly we may obserue in this verse three things.

Three things in this vers to be obserued.First, in whom Gods elect haue redemption, namely in Iesus Christ, in those words (in whom.)

Secondly, the meanes of their owne redemption (his bloud.)

Thirdly, of what manner of redemption the Apostle speakes: euen of redemption from their sinnes, in the last words, where the Apostle saith by way of exposition, that is, (the forgiuenesse of sinne.) Let vs a little examine the words: (In whom) that is in Christ the sonne of God, for these words haue reference to the last words of the verse,Interpre­tation. foregoing, his deare sonne, (redemption) to redeeme in a large and generall acception, signifieth to set free some captiue, or some that are oppressed, out of the handes of their enemies or oppressor. Now because such deliuerance may either be by strong hand, as God redeemed his peo­ple out of Aegypt, and as Abraham redeemed Lot, or by ransome, we are heere to vnderstand deliuerance by ran­some, for so the originall word doth signifie, and the Apo­stle restraines it to that,1 Tim. 26. and saith in plaine termes, that he gaue himselfe a ransome for all.

Object. This seemes contrarie to many places of Scripture, where it is said, that Christ redeemed vs out of the hands of our enemies, by ouercomming them, 2. Chapt. of this Epistle 15. verse, how then did he deliuer vs by ransome or price?

Answ. In respect of God his Father, to whom he offered him­selfe without spot, he deliuered vs by ransome. But in re­spect of Satan, who had vs captiues vnder sinne, the curse, [Page 167] death and damnation, he deliuered vs by strong hand, he destroyed through death him that had the power of death that the Deuil had deliuered them which for fear of death were all their life time subiect to bondage.Hebr. 2.14.

It will be further obiected,Ob. if we were in bondage vnto Satan and his captiues, then the price of our redemption was paid to him and not to God, for the ransome is com­monly paid to him who hath the captiues vnder his hand.

We were properly captiues to the iustice of God in the Law; and the curse of the Law, Answ. and vnto Satan but as the minister of God for the execution of the curse, and so the price of redemption was paid to God to satisfie his iustice to which we were properly in captiuity, not to Satan who was but the minister of Gods iustice as the Iayler and tormenter for the afflicting of punishment (through his bloud) that is his bloudy death and passion, his accursed death of the crosse, therefore the Apostle calls it verse 10. the bloud of his crosse through the sacrifice of himselfe of­fered vpon the crosse, by forgiuenesse of sinnes in the last place, we are to vnderstand deliuerance from the guilt and punishment of all sinnes. Thus then these words are to be conceiued. In which, or by which Sonne of God Christ Iesus, we haue deliuerance from the guilt and punishment of all our sins, by the ransome of his death as a price paid to God his Father to satisfie his iustice, before we come to such things as may be hence obserued I wil briefly answer a doubt for satisfaction of some, who happily may mooue the question and not be able to resolue themselues.

The doubt is this, Quest: how this text can agree with that where God is said to redeeme his people.

I answere; we must know and hold it for a truth, Ans: it is a common receiued rule in Diuinity that all the workes of the Trinity ad extra are common to the whole Trinity, God the Father Son and holy Ghost, worke together euen in this worke of our redemption, but yet Christ the mat­ter of our saluation is said by a matter of excellency to bee [Page 168] our onely redeemer,Christ a re­deemer in 3. respects. and that in a threefold respect.

First, because he only is God and man, for it was neces­sary 1 that our redeemer should be God and man.

2 Secondly, he was only deputed to the office of a redee­mer.

3 Thirdly, he onely had right not only of propriety, but of propinquity and nerenesse of flesh and bloud vnto vs, according to the Law. Hence it is said that he tooke part with the children of God in flesh and bloud. Thus we see though redemption be a worke common vnto the whole trinity,Leuit 25.49. Heb. 2.14. yet by an excellency Christ is our onlie redeemer, and in him alone we haue redemption, because he is God and man deputed to that office, and had right of propin­quity and neerenesse vnto vs; we are heere to marke the Apostle placeth redemption in the remission of sins (In whom we haue redemption): hence followes this conclusion that none are redeemed by the death of Christ, but onely Doct. 1 Gods elect, I will labour to make this plaine, remission of sinnes is a part of iustification in the sight of God.None are re­deemed by Christ but on­ly Gods elect. And none are iustified in Gods sight but those whom he prede­stinate, for none haue faith whereby they apprehend and applie Christ to their iustification in his sight, but such as were preordained to life & saluation. Now then redemp­tion being heere placed in remission of sinnes, and remis­sion of sins being a part of iustification in the sight of God, heereupon it followes necessarily that none are redeemed by the death of Christ,Act. 13.45. but onely Gods elect. Againe, if we should say Christ died for al, elect and reprobate, then this would follow that hee died for some who now are frying in the fire of hell, which is a most absurd conclusion euen contumelious and blasphemous against Christ, it is as much as to say that Christ died for some and after that was not able to bring them to life and saluation, the Apo­stle hath taught vs that hee gaue himselfe for his Church,Eph. 5.25.26. and the true members of it that hee migh sanctifie it and cleanse it, and so make it meete for his kingdome of glory.

But will some say, Object. it is no such absurdity to say that Christ died for some, and redeemed some who shall bee damned, it is the speech of the Apostle, where hee saith, some shall bring in damnable heresies, euen denying the Lord which hath bought them,2. Peter 2.1. and bring vpon them­selues swift damnation.

Wee are to vnderstand these words (that bought them) as spoken not according to the iudgement of infallibi [...]ity, Answ. and of infallible certainety, but according to their owne iudgement and the iudgement of others led by the rule of charity; for to expound the words otherwise, and to say they were in deed & truth redeemed, were to make Christ a redeemer of some neither freed from the power of sinne in this life, nor from the power of hell in the life to come, contrary to many plaine places of the Scripture.

It will be further said, Object. wee read in many places of the Scripture that Christ redeemed the world, God was in Christ and reconciled the world to himselfe,2. Cor. 5.19. nor imputing their sinnes vnto them, and hath committed to vs the word of reconciliation.1. Iohn. 2.2. Hee is the reconciliation for our sinnes, and not for ours only, but also for the sinnes of the whole world.

Againe, Answ. the word (world) in the new Testament hath many acceptions, I will not stand to repeat them, but in the places alleadged it signifieth the elect of God in the world as plainly appeares, God so loued the world that he hath giuen his onely begotten sonne,Iohn 3.6. that whosoeuer be­leeueth in him should not perish, but haue euerlasting life, for God doth embrace none but his elect in his eternall loue:1. Tim. 2.6. the antecedent cause of sending his sonne into the world.

If any yet further say we read that Christ gaue himselfe a ransome for all men, to be a testimony in due time. Object.

The answer is this not all and euery particular man, Answ. but all sorts of men, men of all states, conditions and callings as it is said of our Sauiour that he healed euery disease: the [Page 170] meaning is, not euery particular disease, but all sorts of diseases.

Vse. 1 So then notwithstanding these obiections, it remaines a firm truth that none are redeemed by the death of Christ but onely Gods elect:Confutation of that opiniō that Christ died for all, both elect & reprobate. this might be pressed to the confu­tation of such as hold the contrary opinion, namely that Christ his death is not only sufficient but effectuall for all, both the chosen of God and them also that are reiected of God, and that some notwithstanding the death of Christ are condemned, they hold that comes to passe not for their sinnes, as being truly satisfied for, by Christ, but for their vnbeleefe, by which they doe againe make the re­conciliation made betweene God and them void, and of none effect, which is an opinion vtterly vntrue, but I will not further stand to refute it.

Vse. 2 Let the application of the doctrine now prooued be to this purpose,It is a meere fancy that there is vni­uersall re­demption by Christ. to teach vs that it is but a fond imagination, and a foolish thing for vs, to thinke that there is an vniuer­sall redemption by Christ, and that he died for all, as some vainely shroud themselues vnder this, without reason or ground, when they are conuinced of sinne, and forced to confesse that they are greeuous sinners, then they flie to this, Christ died for all; many leane to this staffe of reede, and deceiue themselues. We must learne to acknowledge a [...]d embrace this truth, and bee resolued of it, that Christ died only for Gods Elect effectually, & if we will haue cō ­fort by his death, & by the doctrin of redemptiō wrought by him, we must labour to finde our selues in the number of the redeemed, Quest. and be able to say with our Apostle in this place, Answ. that in Christ wee haue redemption. How is that to bee done may some say? Wouldest thou know how thou mayest finde comfort in the redemption wrought by Christ: then take this for our infallible rule grounded on the worde of God, that Christ redeemeth men not onely from deserued condemnation, but also from their vaine conuersation. To whomsoeuer Christ is [Page 171] a Sauiour and Redeemer, by merit procuring the pardon of sinne, to him he is a Sauiour by efficacy also, by turning his heart from sinne to God; it is plainely propounded, that Christ gaue himse fe to redeeme, and to purge;Tit. 2.14. the proposition is copulatiue not disiunctiue, and it is the rule of reason, that if one part of the copulatiue proposition be false, the other also is false; if then thou wouldest know whether Christ hath redeemed thee from the guilt and pu­nishment of sinne, looke into thy selfe, and see whether he hath purged thee from the filthinesse of sinne; if thou be not purged from the filthinesse of sinne, out of al question thou art not redeemed from iniquity,Note. hee that is not by Christ his death turned from sinne, is not by it redeemed from the punishment of sinne, from hell, death and con­demnation. In that the Apostle saith, the bloud of Christ, that is, the death of Christ, the death of the Crosse, being an accursed death,Gal 3.13. a death ioined with the malediction of the Law.

Was Christ the meanes of our redemption and deliue­rance, Doct. 2 from the guilt and punishment of sinne?The greatnes of sinne is knowne by the death of Christ. Hence we learne to know the horrible greatnesse of sin, it being such as no creature in the world, neither Angel nor Saint, no not all Angels or Saints were able to appease the wrath of God, and to satisfie his iustice for it, but onely the death of his own deare Son, no nor as the doting Friers do dreame, one drop of the bloud of Christ, let fal from his finger, had beene sufficient to redeeme vs, no punishment but death, euen the cursed death of the crosse, was sufficient to that purpose.

Let vs then looke on Christ crucified, Vse. by the eye of faith, and we shall see the fearefull and vgly face of sinne,Wee are to looke vpon Christ cruci­fied, that wee may see the vgly face of si [...]ne. that God hates it with endlesse hatred, in that nothing would satisfie his wrath for it, but the precious bloud of his deare Sonne, and that powred out by the cursed death of the Crosse; men commonly esteeme some sinnes but light and trifling, as customarie swearing, breaking the [Page 172] Sabbath, idlenesse, wanton iesting, &c. But wee must know that these are of such waight, as they pulled downe the Sonne of God, from his throne of Maiestie and glorie, and caused him to humble himselfe to death, and to suffer the cursed death of the Crosse, and to poure out his most precious blould for our redemption, there was no meanes to redeeme vs from our sinne, but the death of the Sonne of God, therefore learne we to make conscience of euerie sinne, (through his bloud) I might heere enter into the question, and speake at large of it, whether Christ suffered in soule or no, but I hold it not so profitable to stand vpon that point; onlie in a word know we thus much, that what­soeuer Christ tooke of our nature, hee tooke it to this end, to suffer in it, and by suffering to saue and redeeme it. And againe, wherein Adam and we properly sinne, by the same Christ the second Adam made satisfaction for sinne. But Christ tooke the whole nature of man, bodie and soule, and both Adam and we commit sinne both in bodie and soule.

Christ verily and properly suffered in soule.Therefore, no doubt Christ verily and properly suffered in soule, as he endured paines and torments in his flesh; I will not further enlarge this. Come wee to some other point of further instruction, we are to marke, the Apostle saith, Gods elect haue redemption, that is, forgiuenesse of sinnes, deliuerance from the guilt and punishment of their sinnes, through the bloud of Christ, that is, his bloudy death.

Doct. 5 The point of instruction hence offered is this, that the meanes and meritorious cause of remission of sins,The meanes and meritori­ous cause of remission of sins is Christ his body bro­ken and his bloud shed. is not the body and bloud of Christ it selfe, abstracted and con­sidered apart from his passion, but his body broken and his bloud shed, his painefull suffering, his bearing in body and soule the extremitie of Gods wrath, we need not seeke farre for proofe of this, the Apostle saith in this chap. ver 20. reconciliation was wrought by him of all things to himselfe, and to that he set at peace through the bloud of [Page 173] his crosse, both the things in earth & the things in heauen, ver, 22. In the body of his flesh through death,Heb. 9.22. and wee haue it in expresse words, that without shedding of bloud, there is no remission, he saith not without bloud, but with­out shedding of bloud, the reason and ground of this is, be­cause the Law of God being broken, & God being offen­ded by sinne, nothing could satisfie his iustice, Reason but punish­ment suffered, eyther by the party offending, or by some other for him, for the breach and transgression of the Law, is the curse annexed. Therfore no satisfaction without pu­nishment and vndergoing of the curse. Hence it followes necessarily, that not the body and bloud of Christ consi­dered apart from his passion, but his body broken and his bloud shed vpon the crosse, is the meanes and meritorious cause of remission of sinne, Object. it may be demanded how the breaking of the body of Christ, & how Christ his suffering could bee a sufficient meritorious cause procuring remissi­on of sins, seeing we by sin had deserued eternall death & punishment in hell for euer, & Christ his suffering was but for a time? I answer, Answer. wee are not to esteeme the merit and efficacy of Christ his death by the time of his suffering, but by the person who suffered, namely, Christ both God and man, vnited into one person, & by vertue of his God-head, he gaue power to his death to be meritorious, euen of infi­nite price and value, the Apostle prooues this in the verses following, and for further warrant of it, read Acts 20.28. It is there saide, that God hath purchased his Church with his owne bloud, not that God can suffer or shed bloud, but we are thus to conceiue it, that Christ suffered onely as hee was man, yet because of the personall vnion of God and man in Christ, it is said, that God shed his bloud, giuing vs to vnderstand the infinite merit & sufficiency of his death.

The poynt thus prooued, come we to apply it;Confutation of popish transubstan­tiation. and first is this a truth, that the meanes and meritorious cause of re­mission of sins, is not the body & bloud of Christ a part frō his death then what vse is left of popish transubstantiation [Page 174] for which the Papists much contend, if wee should grant vnto them,Iohn 6.63. which they are neuer able to prooue, that the bread and wine in the Sacrament, are turned into the sub­stance of Christ his body & bloud; yet what profit should come by that bodily presence? surely none, by the sen­tence of our Sauior himselfe the flesh profits nothing. Bel­larmines owne confession is, that a man may eat the flesh of Christ, and drinke his bloud after a corporall manner, and yet profit himselfe nothing at all.

Object. (If they say) (as indeed they do) that the body of Christ crucified, and his bloud that was shed on the crosse is in the Sacrament vnder the forme of bread and wine.

Answ. I answer againe, let this also be granted which can neuer bee proued, yet that body crucified and that bloud shed is not profitable without the merit of his death and passion apprehended and applied by the mouth of the soule, namely by faith. And so though we grant a reall presence of the body of Christ crucified, yet that is not profitable without the merit of his death apprehended by faith. If they say the body of Christ crucified reallie present, and the merit of his death euer goe together, in respect of the receiuers of the Sacrament, and that they that receiue the one really present receiue the other, then they fall into a foule absurdity, then they make it an idle distinction of the Apostle that some are worthy and some vnworthy re­ceiuers then all good and bad, beleeuing and vnbeleeuing, euen such (as the Apostle hath taught vs) that eat & drink their owne damnation, they receiue the bodie and bloud of Christ really present, and withall the merit of his death, and so are fedde and nourished to eternall life which as yet is not begunne in them, and it may bee they shall neuer come vnto it, and that is a grosse absurditie. Thus we see though we grant a real presence, euen of the crucified bo­dy of Christ yet there is no vse nor profit comes by that bodily presence, and by consequent the popish doctrine of transubstantiation falls to the ground, because God hath [Page 275] ordained nothing in his Church, either idle or supersti [...]i­ous: to come neerer to our selues, is it so, that the meritori­ous cause of the remission of sins is not the body & blood of Christ considered apart from his passion, but his body broken, and his bloud shed vpon the Crosse; we must then know that it is not sufficient for vs to vnderstand, that the bread and wine in the Sacrament are signes of the body and bloud of Christ, for the body and bloud of Christ are not profitable abstracted from the worke done in his bo­dy; many in their simplicity and weakenesse, thinke they are suff [...]ciently instructed in the matter of receiuing the Sacrament, if being asked they be able to answer, that the bread signifieth the body of Christ, & the wine his bloud, but we must know this is not sufficient, wee are further to Vse. 2 take knowledge of it,It is sufficient to vnderstand that the bread and wine in the sacrament are signes of the body and bloud of Christ. that bread and wine in the Sacra­ment, are memorials and remembrances of the body of Christ broken and of his bloud shed and powred out on the Crosse for the remission of sinnes, wee are not to seuer the remembrance of his body from his death and passion, but together with the remembrance of his body, wee are to remember his painefull and meritorious suffering in his body and soule the wrath of God for our sinnes, and when we eat the bread and drinke the wine of the Sacrament, we are then at the very same instant to lift vp our harts to hea­uen, and by Faith to feed vpon the body of Christ bro­ken, and by faith to apprehend and apply the infinite me­rit of his death and passion to our owne foules, particular­ly for the pardon of our sinnes. If wee content our selues with receiuing the bread & wine as signes of the body and bloud of Christ thought vpon and considered apart from his passion we then make the receipt of the Sacrament vn­profitable vnto vs, and very dangerous and hurtfull for them, we receiue the signe without the thing signified, for if we receiue not the whole thing signified, wee receiue it not at all, and so we prophane the signe, and as much as is in vs trample the bloud of Christ vnder our feet, wee eate [Page 176] and drinke our owne damnation, we hasten some heauie iudgement of God vpon vs. Yea howsoeuer wee seeme to disclaime all Poperie, yet thus receiuing of the bread and wine in the Sacrament, as sinnes of the bodie and bloud of Christ neuer remembring the suffering of Christ in his body, we therein giue place to a popish opinion, and to a distinction by them newly deuised that the Sacrament is a remembrance of Christ and not of his death. Let vs then learne our dutie that when we come to receiue the Sacra­ment, we are then by faith to feed on the body of Christ broken, and on his bloud shed on the Crosse.

Come we to the last words (that is the forgiuenesse of our sinnes) we are to marke that the Apostle makes re­demption and remission of sinnes equiualent, of equall reach and signification, in respect of Gods elect, that they that are redeemed by the bloud of Christ, haue by it remis­sion of their sinnes, he expounds the one by the other.

Doct. 4 The conclusion hence following is this, that as many as by the worke of the holy Ghost beleeue in Christ and ap­prehend and apply the merit of his death,Such as truely apprehend & apply the me­rit of Christ his death haue full & perfect remission of their sinnes. Heb. 10, 4 haue full and perfect remission of their sinnes; for why? by the death of Christ they haue perfect redemption, with one offering hath hee consecrated or made perfect for euer those that are sanctified, and heere redemption and remission of sins are made conuertible termes, that through the bloudy death of Christ we haue redemption, that is, remission of sinnes, therefore it must needs follow, that as many as tru­lie apprehend the merit of Christs death haue perfect re­mission of their sinnes.Note. This will further appeare if wee consider after what manner sinne is forgiuen, and that is by an action of God, whereby for the merit of Christ hee accounts sinne as no sinne, or as if it were neuer commit­ted, and as a debt discharged, for so much is implied in that petition, forgiue vs our trespasses or debts, forgiuenesse of sinne being an action of God, it must needes bee most per­fect, for all the actions of God are most perfect, againe, is it [Page 177] for the merit of Christ, how then can it bee any way defe­ctiue; Christ his merit being infinite, and euery way an­swerable to the iustice of God? Can remission of sin pro­cured by it be vnperfect? it is not possible, wee may then safely conclude, that as many as truely apprehend and ap­ply the merits of Christs death haue full and perfect remis­sion of their sinnes, where then is any place for that popish distinction of remission of the fault, and not of the punish­ment?Consutation of that popish distinction of the fault par­doned and the punish­ment reteined Vse. 1 So the Papists teach that for the merit of Christ his death, God doth pardon the fault, and the eternall pu­nishment of sinne, but hee retaines a temporarie punish­ment to be inflicted on them that haue sinned: this distin­ction cannot stand with the truth now deliuered and pro­ued, for if we haue perfect remission of sinnes, then both of the fault and punishment, or else we haue but halfe mai­med and imperfect remission. A little further to discouer the weakenesse, and indeed the wickednesse of this popish doctrine, consider we these reasons.

First, besides the relation that is between the fault and Reason 1 the punishment, (the punishment euer hauing a relation to a foregoing fault, and in respect of the fault, is the pu­nishment inflicted) besides this, we shall find in many pla­ces of the Scripture,Leu. 20.19.20 such affinitie and so neere agreement between the fault & the punishment, as that these two they are taken sometimes one for the other. They shall beare their iniquitie, that is to say, the punishment of their ini­quity. He bare our sinnes in his body on the tree,1 Pet. 2.24. that is to say, the punishment of our sinnes: for the Apostle in that speach of his had an eye to that,Isai. 53.5. he was wounded for our transgressions, hee was broken for our iniquities, the chastisements of our peace was vpon him, and with his stripes are we healed. Heereby then would the holy Ghost haue vs to vnderstand that the fault and punishment of sinne cannot be so farre disioyned and so drawne asunder as the popish sort would haue them, that the one should be pardoned, and the other still retained.

Reason 2 Againe, if God inflict any punishment on him whose fault is remitted, and on him whose sinnes are taken away by the bloud of Christ (for so speakes the Scriptures.Iohn 1.29. Be­hold the Lambe of God which taketh away the sinnes of the world,) then he is vniust, but farre be it from vs so to thinke, it is all one as to require the paiment and satisfa­ction of a debt forgiuen, which whosoeuer doth is vniust. If then they will not lay that imputation vpon the Lord, which they would be loath to lay vpon a miserable mor­tall and sinnefull man, they must not charge him with pu­nishing any sinne that he hath forgiuen.

Reason 3 Thirdly, if this be true, that when God doth not remit sin he retaines the punishment of it, then it followeth ne­cessarily on the contrary, that when hee doth forgiue the sinne he doth not retaine the punishment of it.

Reason 4 To this we may ioine many plaine places of Scripture, where it is said, the Lord doth not impute sinne, but couer it, that he will not remember the sinnes of his chosen any more, but cast them behinde his backe, that hee will take them away like a cloud, drowne them in the bottome of the sea, and many other speaches wee find of like sort: all which concurre and meet together in this point of truth, and of sweet comfort, that the Lord for the precious me­rit of the bloud of Christ doth pardon as well the punish­ment, as the sinne of his chosen, for as one saith truely and well to this purpose, if the Lord impute not, he punisheth not, if he remember not, he reuengeth not, if he couer, he cals not to iudgement, if hee cast behinde his backe, he ex­amines not; let not then any distinction deuised by the Popish sort, so contrary to the iustice of God, and the plain euidence of the word of God, strippe vs of that excellent comfort we may find in this, that by the death of Christ, as many as truly apprehend and apply it to themselues haue full and perfect remission of sinne, and freedome from all punishments temporall and eternall.Exception. But against this they except, that some whose sinnes are pardoned, haue not­withstanding; [Page 179] sicknesse, pouerty, contempt, yea death in­flicted on them. Therefore (say they) though sinne bee forgiuen, yet the temporall punishment is not remoued?

These things spoken of and the like, Answ. to them that bee in Christ, and by him haue the pardon of their sinnes, are cor­rections, fatherly chastisements, and tokens of Gods loue whom he loueth he chastiseth, not punishments of sinne forgiuen,Hebr. 12. nor proceeding from an angry and displeased God. Againe, they are laid on the deere children of God to worke in them amendment and care to auoid sinne, and for the exercise of Faith, the triall of patience, the stirring vp of some languishing graces that are in them, and for o­ther good ends, and not to satisfie for the temporall pu­nishment: admit they were properly and truely punish­ments (which cannot bee prooued) yet could they neuer answer and satisfie the iustice of God, for to satisfie God is not onely to pay that we owe vnto him, but it doth inferre and imply full reconciliation with God; and a pacification of his anger, and that God is well pleased with him that doth satisfie. Now the suffering of punishment cannot so satisfie God if it be considered by it selfe, for then the dam­ned in hel suffering punishment should satisfie God, which is most false, therfore the person that must satisfie God by suffering punishment must be considered, and he must be more then a meere man, euen God & man not able to vn­dergoe the punishment,Mat. 3.17. but also such a one in whom God the Father is well pleased, as himselfe doth witnesse from heauen. So then though we grant that sicknes, pouerty and such like were punishments; yet could they not satisfie the iustice of God, because the suffering of punishment cōside­red by it selfe doth not satisfie God vnles the person suffe­ring be more then a meer man euen God & man & such a one in whom God is wel pleased. Howsoeuer then true be­leeuers haue sicknes, pouerty & such like laid vpon them, yet we must know they are laid on thē as fatherly chastise­ments and corrections, or as trialls for the exercise of their [Page 180] faith & patience, for the stirring vp of the good graces that be in them, & not as punishments: & if they were laide on them as punishments, yet could they not satisfie the iustice of God. And therefore we are not to suffer our selues to be drawn from this trueth, full of sweet comfort, that by the bloudy death of Christ, al that truly lay hold of the merit of it, haue full and perfect remission of their sins, and free­dome from all punishments temporall and eternall.

Vse. 2 Againe is it so, that by the bloud of Christ we haue per­fect remission both of fault and punishment.Our duety is wholly to for­giue the of­fences of our brethren. Let then as many of vs as truely beleeue it, learne our duty following vpon it, and that is this, when wee forgiue the offences of our brethren, we are wholly to forgiue them, euen vtterly to forgoe all malice against offendours, or offences against vs.Eph. 4.32. It is plainely taught by the Apostle, forgiuing one ano­ther, euen as God for Christ his sake forgaue you. How doth God for Christ his sake forgiue vs? wee haue heard it deli­uered and prooued euen fully and perfectly, therefore we must take heed of mincing the matter, and of halfe remis­sion to our brerhren, forgiuing some part of the offence, and carrying a peece vnforgiuen; O euill seruant, saith our Sauiour in the Parable,Mat. 18.32. I forgaue thee not a peece but all, and as I had pity on thee, so certainely, thy pity ought to haue extended as farre as mine, to the forgiuenesse of the whole debt of thy fellow seruant; we see then our duety, that in forgiuing the offences of our brethren, wee are to follow the example of the Lord, wee are fully and wholly to forgiue them, and to that purpose, know and consider we but this one thing, that if we forgiue not all to our bre­thren, whensoeuer they haue offended vs, wee cannot then put vp that petition to the Lord, forgiue vs our debts, as we also forgiue our debtours with any comfort, let the lat­ter part of that petition bee a promise of ours to the Law, or a Law binding all that looke for mercy from the Lord, to shew mercy, or a note of assurance, we cannot vse it with comfort, we therein fearefully pray against our selues, for [Page 181] we reseruing a peece of our malice against our brethren: in that petition we beseech the Lord to reserue also a part of his wrath against vs, forgiuing vs but as wee forgiue o­thers, and that being well considered, is able to make any heart seasoned with grace, to tremble to thinke vpon it, that we should so fearfully open our mouths, yea, so bold­ly with our owne tongues, call for wrath and vengeance from Almightie God, let vs (as wee ought) consider and thinke vpon it, and let it stirre vs vp fully and wholly to forgiue the offences of our brethren, let vs not remember in malice the least offence of our brethren, least the Lord remember in iudgement any of our sinnes, and so strike vs as he may iustly, both bodie and soule to the bottome of hell, where no remission nor redemption is to bee ho­ped for.

The Apostle here beginnes his proofe, of the sufficien­cy of the worke of redemption wrought by Christ, that he is a perfect and sufficient Redeemer of Gods chosen, his proofe is laid downe in three verses, the 15.16. and 17. he prooues it from the dignitie of his person, shewing that he is true and eternall God, and therefore a perfect Redeemer. And that Christ is true and eternall God, is first propounded by the Apostle, vers. 15. and then confirmed verse 16. and 17. In the 15 verse containing the generall proposition, are two things affirmed of Christ, first, that he is the image of the inuisible God; and secondly, the first borne of euery creature. Come wee to more strict exa­mination of these things, and for the first, I will stand a while to open the sense and meaning of the words, and not to trouble you with any curious and vnnecessary spe­culations, but to hold to the scope and drift of the Apostle which was to propound sound Doctrine of faith, and to [Page 182] teach how with profit we are to conceiue of the person of Christ.Christ the image of God his father two waies. Know that Christ is the image of God his Father two waies. First, as he is the eternall Sonne, of the same substance with the Father: and so his most absolute and perfect essentiall image, for hauing the very same eternall essence and substance with the Father, he doth most per­fectly represent him:Interpreta­tion. Heb. 1.3. hence he is said to be the brightnes of his glorie, and the engrauen forme of his person. Se­condly, as he is God manifested in the flesh, as the Apostle speakes,1. Tim. 3.16. because God being inuisible doth manifest him­selfe in Christ, in whom he hath made himselfe knowne to vs, to be most wise, iust, and mercifull; most wise, because in Christ he expressed towards vs, both perfect iustice and perfect mercy; and in Christ most iust, because in him he perfectly punished all our sinnes laid on him, as on our surety, and most mercifull also in Christ, because for his merit and satisfaction, he perfectly forgaue his chosen all their sinnes, and made them heires of his kingdome of glorie, thus is Christ the image of God. The next word to be expounded is (inuisible) for the clearing of that, consider we thus much. That seeing is of two sorts, either with the outward eie of the bodie, or with the eie of the minde. Concerning the outward sight, whereby curious and ig­norant people would be glad to see God, hardly thinking there is a God, because they see him not with their bodily eies, the truth is, God cannot bee seene, because hee is a Spirit most simple and pure, and not subiect to the out­ward sense, therefore he saith to Moses, Thou canst not see my face, Exod. 33.20. for there shall no man see me and liue. And the A­postle,1. Tim 6.16. God dwelleth in the light that none can attaine vnto, whom neuer man saw, neither can see; touching sight by the eie of the minde, wee must distinguish our estate heere in this life, from that it shall bee in the life to come, and know that by the minde whilest we are heere, wee are not able to see God as he is in himselfe, because all our know­ledge heere, is by some outward formes or fashions, which [Page 183] we conceiue in our minde and vnderstanding, and though we finde it said, that the Lord spake to Moses face to face;Exod. 33.11. we are to know that those words note onely a more fami­liar and gracious manner of speaking, not that he saw God in substance and essence as hee is, and in the life to come, as many as goe to heauen shall see God in a most excellent manner, and with such comfort as no heart can compre­hend, Blessed are the pure in heart, for they shall see God; Matth. 5.8. yet not simply as he is in his owne nature, because hee is infi­nite, and we shall be still finite, though changed from cor­ruption. Thus we haue it made plaine, how God is inui­sible, because no way can he be seene, as he is in his owne nature, of any creature, either with the eye of the body, or with the eye of the minde, in this life or in the life to come. It is onely the Sonne of God that hath that sight of God his Father, for he is in the bosome of his Father: and the sight that man or Angell, hath of God in heauen; is, by a mediate person, the Sonne of God. So then the mea­ning of the Apostle in these words is briefly this; who is the eternall Sonne of God, of the same substance with his Father, and in whom being incarnate; God who is inuisi­ble, not to be seene either with the eye of the body, or with the eye of the minde in this life, or in the life to come, in his owne nature immediately hath made himselfe known to vs to be most wise, iust and mercifull.

Now to the doctrine hence to be gathered: First we are Doct. 1 to marke that the Apostle doth fetch his proofe of the suf­ficiency of our redemption from the Godhead of Christ,The God­head of Christ is the first ground of our redemption. that he is the essentiall image of God his father, and there­fore a sufficient and perfect Redeemer, that is the Apo­stles reason; Whence wee may conclude, that is the God­head of Christ is the first ground of our redemption, it is not grounded first vpon the manhood of Christ, but vpon Iesus Christ, God equall with the Father in Maiesty and glory. Yet we must remember that hee is our Mediatour, in respect of both nature diuine and humane, I will not [Page 184] enlarge the point hauing said somthing of it before.

But for the vse Vse. in a word, it being so that the first ground of our redemption is the God-head of Christ,Our redemp­tion by the bloud of Christ stands firme and fast for euer. it must needs follow, that his bloud is a most pretious bloud, and our redemption made by that bloud must of necessity hold, and stand firme and fast for euer, all the power of hel shall neuer be able to ouerturne it, if once we truly beleeue in Christ, we can neuer be vtterly cast away. Vpon this ve­ry ground, that he and his Father are one, doth our Saui­our inferre,Iohn. 10.28. that his sheepe shall neuer perish; and keepe this for a sure ground, when thou art tempted about thy redemption, and the certainty of it. We are further heere to marke, that the Apostle proouing Christ a perfect Re­deemer, by an argument from his God head, saith not in one word that he is God, but he deliuers it in these termes, that he is the image of the inuisible God, a true and liuely representation of God: setting out vnto vs his infinite wis­dome, iustice and mercy.

Doct. 2 The point of instruction hence following, is this; that true and sauing knowledge of Christ,True and sa­uing know­ledge of Christ, is ne­uer seuered from true knowledge of Gods infinite wisedome, iu­stice & mercy. can neuer be seuered from the true knowledge of the infinite wisdome, iustice and mercy of God; they that truly know Christ, and by the eye of a true faith looke vpon him, do in him, and by him see and behold, know and acknowledge the infinite wisedome, iustice and mercy of God; as when wee looke on the true patterne and expresse image of any thing, wee come to know the shape and forme of the first type, the thing resembled, so looking and truely beholding Christ, the true image of God, we cannot but know the wisdome, iustice and mercy of God his Father, reuealed and appea­ring in him. It is the speech of Christ himselfe, Ioh. 14.7. If ye had knowne me, ye should haue knowne my Father also▪ and when Philip said vnto him, Lord, shew vs thy Father, and it sufficeth, our Sauiour checked him verse the ninth, Haue I beene so long time with you, and hast thou not knowen me Philip? he that hath seene me, hath seene my Father. How [Page 185] then sayest thou, shew vs thy Father? To this agrees that of the Apostle,2. Cor. 4.4. that Christ which is the image of God should not shine vnto them, then vers. 6. that we haue the knowledge of the g [...]ory of God, in the face of Iesus Christ; come we to apply this; is it so, that they who truly know Christ, doe in him, and by him as in a cleere glasse, see be­hold and know the wisedome, iustice and mercy of God; then let this be to vs a ground of examination.

Let vs euery one from hence learne to reason backe a­gaine on this manner if we truely know not the wisdome, Ʋse. iustice and mercy of God, not by literall,Triall and ex­amination of our selues. but by spirituall knowledge, euen by speciall distinct and working know­ledge, then wee know not Christ by any true and sauing knowledge, for they that truely know Christ, know with him and by him, the wisedome, iustice and mercy of God. If many men and women were examined touching this point, though they professe Christ and Christian religion yet they would be found to know God no more then the very Heathen, who neuer heard of Christ. I dare bee bold to say, many there bee that haue onely a naturall know­ledge of God, which all men haue by the light of nature, or such as is gathered by the sight of the creatures; and that no man may except against my speech, and say this is hard that we should so bee taxed, wee liue in a Church, where the knowledge of God is plainely taught, wee heare it sounding in our eares, and we cannot be so ignorant, let them therefore heare how I prooue it from the mouth of the Apostle, Hee saith of them,1. Cor. 15.34. that said let vs eate and drinke, for to morrow wee shall die. Awake to liue righteously, for some haue not the knowledge of God.

The proposition is laid downe by the Apostle, and it is this, they that giue themselues to eating and drinking and sensuality, and liue securely in their sinnes, haue not the knowledge of God, now the assumption may be made by too many in the world, and then the conclusion must [Page 186] needs follow vpon the premises, that they haue no know­ledge of God it they will haue it further proued; then hear the Lords owne Argument, he saith, verse the 1. he had a controuersie, he was to enter an action against his people for want of knowledge,Hos. 4.2. and how doth he prooue it? thus verse 2. by swearing and lying, killing and stealing, and whoring they breake out, and bloud touched bloud. To go no further then the very first thing, is swearing an argu­ment of the want of knowledge of God? (it must needs be so, God hauing manifested himselfe most plainely a iust auenger of that sinne) then many there bee that can tell themselues, if they wil not palpably flatter themselues that they are such as know not God, their speeches are more powdred with oathes, then their meat with salt, yea their children may witnes against them, whose tongues are no sooner taught to speake plainly, but they learne to sweare most wickedly: a man may heare it from them playing in the streets, and so may truly iudge of the parents that they haue no true knowledge of God themselues, neither care they to teach others vnder them either by word or exam­ple to know the Lord. It is then plainely prooued against many, that will they, nill they, of force they must confesse they haue no true knowledge of God, then let such as bee conuinced consider that which was before deliuered, that they know not Christ by any sauing knowledge, but as the deuills know him, and let them marke the sequel, and that which followes vpon this, that they not knowing Christ, Christ will not know them, when he comes to diuide be­tweene the sheepe & the goates, he will not then acknow­ledge them for his, but say depart from me ye workers of ini­quity I know you not. Which is a heauy sentence and to be thought on with trembling, and let it stir vs vp to labour for the true knowlege of God as he hath manifested him­selfe in Christ, a God of infinite wisdome, iustice, and mer­cy, not a God all of mercy and no iustice, that is to set vp an idoll of our owne braine, to thinke there is mercy with [Page 187] God though we repent not, but go on in our sinnes. Let vs labour to know God as hee hath reuealed himselfe in Christ, his expresse image a God of infinite wisedome,Note. iu­stice and mercy, that so we may assure our selues we truly know Christ, and are known of Christ, and shalbe acknow­ledged to bee his at his comming, and to helpe vs yet for­ward in this duty, let vs further consider that if the hea­then were left without excuse by the sight of the creatures, then much more shal we by the sight of Christ the expresse image of God, if we know not God as we ought, if we haue greater light and meanes to know God by the com­ming of Christ in the flesh then they, what a shame is it to haue lesse knowledge of God then they, if wee in Christ see not Gods infinite wisdome and mercy, wee are most blinde, we are euen fooles besotted and bewitched by the Deuill, they are the words of the Apostle.Gal. 3.1. O foolish Ga­lathians who hath bewitched you, that ye should not obey the truth to whom Iesus Christ was before described in your sight and among you crucified. If Christ bee set be­fore vs in liuely colours by the preaching of the word and the administration of the Sacramants and wee see not in him the infinite wisdome, iustice, and mercy of God wee are bewitched & deluded by the deuil, let this be thought on, and let it stirre vs vp to labour to know the infinite iustice and mercy of God expressed in the face of Iesus Christ. We are further to marke the Epithite the Apostle heere giues to God (inuisible) hee saith not the image of God omnipotent, omniscient, omnipresent, though these things might haue beene truely affirmed of God, but the image of the inuisible God, whereby (no doubt) he would Doct. 3 haue vs to vnderstand that the same God who is almighty filling heauen and earth, euen he is inuisible,We must ac­knowledge God to be e­uerie where present, thogh we see him not. the same God who is euery where present, yet is not to be seene, our les­son arising hence is this, we are to acknowledge God to be euery where present, though inuisible, and though we see him not, for God who fils both heauen and earth is inuisi­ble [Page 188] and cannot be seene, if he could be seene, then must he be a body,Psalm. 145.3. and if so, then to be deuided into parts and included in a place, and so not infinite contrary to that. Great is the Lord, his greatnes incompreh [...]nsible, not to be shut vp within the compasse of any place, we are therefore to know and acknowledge that God is euery where pre­sent, though not seene of vs. We find this point expressed in most excellent termes by Dauid, Psalm. 139. where there is not a word escapes him, that God was seene of him, Dauid knew it well that he is a spirit inuisible but yet he sets it out in most exce [...]lent manner that God wa [...] euery where present with him, that he was with him a [...] [...]is downe sitting, and at his vpri [...]ing, about his bed, and about his pathes, not a word in his tongue but he knew it, let him mooue either vpward or downeward, to the right hand or to the left, with neuer so great speed, euen as speedily as the Sunne beames, from the East to the West, yet hee could not flee from the presence of the Lord, nor hide himselfe vnder any couert or darknes from the al-seeing eie of God: thus it was with Dauid, and we are to learne it by his example, thus it ought to be with vs, we are to acknowledge God, though inuisible and not seene of vs, yet euery where pre­sent. And if wee would further be resolued of this point, for the ground of it, consider we but that which experience may teach vs, namely this, men many times who sinne in secret, and haue no eie of man looking on them, yet not­withstanding they tremble and feare. Whence comes this? Surely their owne conscience tels them that their close and secret sinnes are seene of God though he be not seene of them, yea when the conscience doth faile in this testimony, (as many times it doth, beeing hardned by custome of sinne) then the very dumbe and senselesse creatures are sometimes made remembrancers and accu­sers of men for their sinnes, as the Lord threarneth by his Prophet. Stories are full of examples of this kind, yea, no doubt,Habac. 2.1 [...]. many of vs may remember that wee haue either [Page 189] knowne or heard of some who haue bene brought to con­fesse their seeret sinnes by the sight of the fouls of the aire, yea sometimes such diseases haue beene sent vpon men, as haue made their owne mouthes to publish and bewray their secret sinne. What are these things but euen plaine e­uidences and demonstrations that though God be inuisi­ble, yet he is euery where present, and sees things done in the most secret places of the world, and when it pleaseth him, and by what meanes it likes him best doth hee bring them to light. Wee are then to acknowledge it for a truth, though God be inuisible, yet he is euery where present.

To inforce this yet further because indeed that is chief­ly to be intended, and driuen at in this point, Ʋse. that we may labour to haue in our hearts a setled acknowledgement of it.

Consider first it is one speciall meanes to worke in vs inward soundnes and truth of heart, nothing is more effe­ctuall to keepe vs from hypocrisie,Our harts are to be setled in the truth of doctrine be­fore deliuered it will bee a meanes to keepe vs, first from hypo­crisie. and many other grosse sinnes then this, what seruant so lewd that will not yeelde to his master eye seruice at the least: In like sort when wee know and acknowledge Gods presence, and that his eye looketh on vs, that hee is a beholder, a witnesse and iudge of all our actions, and if we sin, wee lye open to his iudge­ments,Secondly frō sinning vpon supposed se­cresie. who is it but one giuen ouer to sinne and to the power of hell that will not feare to offend, the vndoubted perswasion of Gods presence will set a barre before our corruption and keepe it in: againe it takes from our cor­ruption, and from Satans alluring vs to sinne, that aduan­tage which many times is imagined, that is secrecy that wee may sinne because wee are in secret, it is a corruption bred and borne with vs to seek corners, with vs to commit sinne, shifts and excuses to hide it: the eye of the adulterer waiteth for the twi-light, and saith no eye shall mee, and gisguiseth his face. Vpon this the Deuill takes aduantage, and by it preuailes so farre with some, that hee doth vtterly blot out of their mindes the remembrance of Gos pre­sence, [Page 190] and makes them presume to sinne with boldnesse, because (as they imagine) they are in secret, that God, he is aboue, and the clouds they hide him that he cannot see, and he walketh in the circuit of heauen. Now this corrup­tion of ours,Iob. 22.14. and this subtilty of Satan are crossed, and that liberty that some giue themselues to sinne is taken a­way, by a setled perswasion of this, that God though he be inuisible, yet he is euery where present, as many as truely acknowledge God euery where present, they cannot bee emboldened to sin, the Deuill cannot preuaile with them to sinne, because they are in secret and want witnesses, for they know God sees them, and there is no creature which is not manifest in his sight, let vs then labor to haue in our hearts a full perswasion of this, that God though he be in­uisible, yet he is euery where present, and we shall finde it effectuall to worke in vs inward soundnesse of heart, and a notable meanes to defeat the subtilty and cunning of the Deuil, that he shal not be able to circumuent vs, as he doth many thousands in the world, perswading with them that they are in secret, and therefore they may sinne, wee shall be able to beat backe this assault, and to tell him though wee see not God, yet God doth see vs, and all wee thinke, speake or doe, which is more then if all the men in the world should see vs, for hee can kill soule as well as body, and cast both soule and bodie into hell fire.

Come we to the second thing affirmed of Christ in this verse, that hee is the first borne of euerie creature, and for the vnderstanding of the words, wee must know that the Apostle calls Christ the first borne, by way of resemblance and allusion to the first borne in the olde testament. Now Christ is so called in a double respect,Interpreta­tion. first, because as the first borne were brought forth before the rest of their bre­thren, so Christ as God was begotten of the substance of his Father before any creature was made, or had being, he was begotten from al eternity after an vnspeakeable man­ner,Iohn 1.1. before the world was. In the beginning was the word, and [Page 191] the word was with God, and the word was God. When things created beganne to be, then he was, and so before all crea­tures euen from eternitie, for time beganne together with the world, and before the creation was eternitie.

Secondly, because as the first borne sonne among the people of Israel, succeeded his Father in the Kingdome, and Priesthood, and was Lord and Gouernour of his bre­thren, so Christ was made heire of the world,Heb. 1.2. and chiefe gouernour of Gods family, his children elected and adop­ted in him; now heere we are to vnderstand the words of the Apostle, in the first respect not in the second, because the purpose of the Apostle was here, to set out vnto vs, the eternity of Christ his God-head and not to speake of him as God and man, for in that respect, namely, in respect of his manhood assumed vnto vnity of person with his God­head, he is resembled to the first borne, as he hath relati­on to his Church,Rom. 8 29. therefore called the first borne among many brethren. So then the words are thus to be concei­ued, who was begotten of God his Father from all eterni­ty, before any creature was made, or had being.

Let vs now come to the doctrine offered from these Doct. 4 words. First, we are to marke,The eternall generation of Christ is vn­speakeable. that the Apostle speaking of the eternitie of Christ, he sets it not downe simply, that he was from all eternitie, but in a comparison, that hee is the first borne of euery creature: whence we are taught, that the eternall generation of Christ is vnspeakeable, as he is God begotten of his Father from all eternitie, we are not able to comprehend it,Reuel. 19.12 Isai. 53.8. but by way of shadow or resem­blance: hee is said to haue a name written, that no man knowes but himselfe, and the Prophet saith, who shall de­clare his age. Ʋse.

Let vs not then curiously search into it,We are not curiously to search into Christ his e­ternall gene­ration. nor into any of Gods mysteries, further then the holy Ghost in the Word goes before vs, and take for a truth, they that know God, and his secrets reuealed in his Word, are thus affected; they modestly and humbly come to the hearing of the [Page 192] Word, and with trembling heart; and the more the Lord openeth himself and his mysteries to them, the more they finde and feele their owne wants and weakenesse to be­hold such glorie, and none come more boldly, and with lesse reuerence and preparation, then they that know no­thing.

Come we to another thing offered vnto vs from this re­semblance, full of sweete comfort to all that belong to Doct. 5 Christ, namely this, Christ the eternall sonne of God, saith the Apostle,Christ is most deare & ten­derlie beloued of God his Father. is as the first borne, then any may easily ga­ther it, that he is most deare and tenderly beloued of God his Father; euen so deare, as the first borne sonne is com­monly to an earthly Father, nay, there is no comparison betweene them, but onely for our capacity, it may thus be deliuerd, his loue exceedeth the loue of the most kind Father in the world, as farre as God excels dust, earth, sin, and corruption; to stand to prooue this, were as much as to go about to adde light to the Sunne: Let vs rather con­sider the comfort of it, we know what affection euery one commonly beares to the fruit of his own body, to his first borne, Vse. he cannot endure to looke vpon the abuse of any part of it,Comfort to the members of Christ. it would go to the heart of a tender father, to see a legge or an arme of their first borne cut off by the hand of a bloudy butcher; let this lead vs to the consideration (as we are able to conceiue it) of the Lords tender loue & affection to the members of Christ, his first borne, and teach vs that hee much lesse can endure the wrongs done to any member of his Sonne, cruelties exercised on them, pierce his gracious bowels, the Lord may, and doth suffer many afflictions to be laid on the members of Christ, for their good best knowne to himselfe, as an earthly father perceiuing cause of further good, doth sometimes suffer his chide to lie in prison, to be in want, to bite on the bri­dle for a time, and as the saying is, he may see him neede, but he cannot endure to see him bleed; so our gracious God in his wisdome, for much good knowne to himselfe [Page 193] may see the members of his son humbled; schooled and wayned from the loue of this wretched world, but vndone, & vtterly cast away, he cannot endure it, he will not suffer it, no, he will not see it, let this be had in remembrance, as a sweet comfort to all Gods Children in their greatest afflictions.

The Apostle in this verse prooues his generall proposi­tion layd downe ver. the 15. That Christ is the true eter­nall God, begotten of his Father from all eternity, this he prooueth by two arguments. First, because Christ is the creatour of all things. Secondly, because all things were created and made for his glory. The first argument is laid downe in the first words, for by him were all things made, and that is resumed and repeated in the latter end of the verse: in which argument, is speciall relation to the words of the former verse, that he is the first borne of euery creature. For if all things were created by him, then it must needs fol­low, that he was before all things, and that he was not crea­ted as Arrian Heretickes hold, but begotten of his Father from euerlasting. Now this argument is further layd a­broad, by a double difference of things created, the Apo­postle was not content to say in generall, that by Christ all things were created, but hee doth further particularize, and vnfold what he meanes by all things. First, by a diffe­rence of place, wherein things created are, heauen and earth; which are in heauen and which are in earth, then by difference of their quality, visible and inuisible, after this, followeth another amplification by speciall instance, the Apostle insisting in one sort of inuisible creatures, namely [Page 194] Angels, which he calles by these titles of honour and dig­nity, Thrones or Dominions, Principalities or Powers; he hath made all inuisible creatures, euen the most excellent inui­sible creatures, the Angels, whether ye call them thrones &c. and then repeats the generall, all things were created by him; and thus farre goeth the first argument. The se­cond is in the very last words (and for him) and these bee the parts of this verse. Come we to speake of the words, as they are layd downe by the holy Ghost, and first of the words (for by him were all things created) whereas the A­postle sayth (by him) namely, by Christ: though that phrase and forme of speech applied to any worke,Interpreta­tion. do com­monly signifie the meanes, or instrument of working; yet heere we are not so to conceiue it, as that Christ was an vn­der instrument, or inferiour meanes of creating as the Ar­rian Heretickes wickedly would haue concluded, but that by his substantiall power, and vertue equall to the power of God his Father, all things were created, Whatsoeuer the Father doth, Ioh. 5.19. the same things doth the Sonne also. And againe, we are not to vnderstand these words (by him) as spoken exclusiuely, as shutting out God the Father and holy Ghost, for that is contrary to the first Article of our Creed, that God the Father is the Creatour of all things, and wee are to remember the rule, that Opera Trinitatis ad extra sunt indiuisa, and therefore the worke of creation, is a worke of the whole Trinity; but we are to conceiue of this, and of that in the first Article, as set downe onely to shew the or­der and manner of the creation, that God the Fathers, as he is the fountaine of the God-head, not temporall but ori­ginall, so as the first authour, he created all things by God the Sonne, as Ioh. 1.3. All things were made by it, that is, by the Sonne, the substantiall Word of the Father, (crea­ted) that is, which were not before, formed and made to be, and that of nothing, thus then are these words to bee conceiued: For by his substantiall power, equall to the power of God his Father, working together with the Fa­ther [Page 195] and the holy Ghost, were all things that were not be­fore, framed and made and that of nothing.

Now to the doctrine, first we are to marke the argument of the Apostle, that he prooues Christ to be true and eter­nall God, by an argument from the creation, that he crea­ted all things, and therefore he is God eternall, whence it followeth directly and plainely, that the worke of creati­on, doth manifestly euince and prooue the God-head, he Doct. 1 is God that creates; and backe againe,The worke of creation is a plaine proofe of the God­head. hee that is able to create is God; for it is a property peculiar to the God­head incommunicable to create, it cannot bee giuen nor agree to any creature, Saint or Angell; no not to all the Saints and Angels, for that were to make them omnipo­tent to giue being to any thing, that was nothing before, is proper to God. It is the Lords own argument to proue himselfe God, he sayth verse 6. I am the Lord, Isay 45 7. and there is none other. How prooues he that verse 7. I forme the light and create darknesse: I make peace and create euill: I the Lord doe all these things. And Ier. 10.11. he brings it as an ar­gument against idols and false gods, to prooue them no gods, but meere vanities as he calles them, and subiect to destruction: thus (sayth he) shall you say vnto them, the gods that haue not made the heauens and the earth, shall perish from the earth, and from vnder the heauens, and verse the 12. by way of opposition, hee hath made the earth, and established the world by his wisedome, and hath stretched out the heauens by his descretion.

The point is cleere, and for vse of it, first it serues to dis­couer Vse. 1 couer the errour of the Maniches, Confutation of the Mani­ches. such as held there were two authors, & two beginnings of things created, of good & profitable God; of euill & hurtfull, the Diuell; we are to auoyd this as erroneous and false, and know that all things were created by God.

God made all things good,Ob. how then came materiall e­uill things, (not to speake of naturall euill, as death and diseases, or morall euill, sinne) how came scorpions, vene­mous [Page 196] serpents to bee euill and hurtfull, will you say that God made them so?

Answ. No, God made all things good indeed, they were good by creation. God looked on all that he had made, and saw it was good, but they became hurtfull accidentally by sin, if man had not sinned, no creature had beene hurtfull vnto him,Gen. 3.17. but vpon the fall, the Lord sayd, cursed is the earth for thy sake, in sorrow shalt thou eat of it, all the dayes of thy life. Againe, we are to consider, that the most poysonfull thing in the world, is good for something, though we know not the vse of it, experience teacheth that one poyson is driuen out by another,Psal. 104.24. therefore we are to say with the Psalmist, O Lord how manifold are thy workes, in wisedome, hast thou made them all; the earth is full of thy riches.

Vse. 2 Againe, is it so, that he is God that createth, and he that is able to create is God,Wee are to take heed of Satans sl [...]ight in imitating the worke of creation. then let this teach vs, to take heed of a cunning subtilty and sleight, of the Deuill, who as in many other things, so in this, in the work of creation of ma­king things of nothing, would seeme to imitate God, and would be like God, as by iuglers, inchanters, and such like his instruments, he would seeme to make that to be which is not, and so doth winne to himselfe from simple people that runne after men of that cursed crue, from such I say as are simple and in the Lords iust iudgement, giuen ouer to themselues, an opinion of great power, we are to take heed of this subtilty, and knowe that the Deuill cannot make the least creature in the world, he by Gods permission, and for our triall may delude the outward sences, and make things appeare to be which are not as Iannes and Iambres did, they turned their roddes into serpents, and brought frogges &c. and the witch of Endor who made counter­set Samuel to rise out of the earth,Exod. 7.8. but he cannot make any true reall and substantiall creature,1. Sam. 28.14. or change a creature of one kinde into another, when it pleaseth God to restraine him, he is not able to make a counterfet lowse, a base cre­ture as we read of the Aegyptian inchanters,Exod. 8.18. they assayed [Page 197] likewise with their inchantments to bring foorth lice, but they could not. Let vs not then be carried away with any conceit, that the Deuill can by a iugler or inchanter make any true creature. And because many there be that are too forward to giue heed to iuglers, & such deceiuers, I would entreat them but to consider the danger of giuing heed to such persons, and let them know that by such meanes the Deuill doth encroach and gather ground vpon them, and in time doth get so farre within them, as that he doth seat and settle himselfe vpon their thoughts, he makes them to magnifie him in their conceit, yea, to deifie him in his in­struments, and to ascribe vnto him that which is proper to God, euen the power of creating things of nothing, which is a most grosse and abominable idolatrie, in our thoughts to set vp and magnifie the Deuill in stead of God, what can be more grosse? It was the sinne of the heathen.

But they will say this is my surmise and my imagina­tion.Ob.

I answer them, Answ. I am able to warrant it from the word of God, Act. 8.9. we finde that Simon the sorcerer vsed witch­craft and bewitched the people of Samaria, saying, that he himselfe was some great man. Marke what followed vers. 10. they gaue heed vnto him, from the least to the greatest: and what was the issue of that? the Deuill in time brought them to this, euen to ascribe vnto himselfe in Simon his in­strument the power of God: they said this man is the great power of God. Let vs therefore learne, that the Deuill is not able to make the least creature, and so be admonished not to runne after iuglers, giuing heed vnto them, lest the Deuill get within vs, euen so farre, as to make vs set vp him in our thoughts in stead of the true God, which is the most vile and grosse kinde of idolatrie that can be, and cannot chuse but be the immediate fore-runner of Gods heauie wrath and iudgements. In the next place we are to consi­der the generalitie of the Apostles words, that all things were created by Christ: the worke of creation wrought by [Page 198] Christ, as God, is a generall worke, it is common to vs, with all things that haue a being in the world, though there be a difference betweene vs, and other creatures vnder vs, in qualitie and condition in respect of reason, yet they are the creatures of Christ as he is God, as well as we. What is Doct. 2 then our lesson hence? Euen this: Wee are not to content our selues only to know that we are the creatures of Christ as he is God,Wee must know Christ, not only to be our Crea­tor, but also to be our Redee­mer and San­ctifier. that our bodies and soules, and the members and faculties of them, are the worke of his hands, and that he is our Creator; for that is a common benefit, extended to bruit beasts as well as to vs; they haue Christ, as hee is God, their Creator as well as we: wee are therefore neuer to rest, till we know that he is our Redeemer & Sanctifier, and that by him wee are created anew, and by him made new creatures,2. Cor. 5 17. Gal. 6.15. as the Apostle speakes, If any be in Christ, let him be a new creature: and he saith, that in Christ Iesus nei­ther circumcision auaileth any thing, nor vncircumcision, but a new creature;What a new creature is. and in a word to tell you what it is to be a new creature, it is this, to haue the minde, will, and af­fections, and all the powers of the soule renued, not in sub­stance, but in holinesse and righteousnesse, and that in truth, according to the image of God, in which wee were first created.

Vse. To perswade to this, consider wee that God hauing gi­uen vs reason,Motiues to stir vs vp to be created anew by Christ. vnderstanding, and abilitie, aboue many o­ther creatures, wee are to vse them, not onely to consider the workes of creation, and by them to see the power, wis­dome and goodnesse of God, but to haue them sanctified by the word and spirit, in faith and loue, to serue the Lord, or else we haue no more comfort, by our reason and vn­derstanding, than bruit beasts by their sense and vegetati­on.Psal. 119 7. This Dauid knew well, and therefore said, Thy hands haue made me and fashioned me; and he doth not there rest, as contenting himselfe to be the creature of God, but ads further, giue mee knowledge that I may learne thy com­mandements, or else I haue no more comfort by this, than [Page 199] the bruit beasts haue by their sense.

Againe, if wee rest in our creation that we are the crea­tures 2 of Christ, we are no neerer heauen than the oxe or 3 asse, for they all are the creatures of Christ. Ioine to this, that we are in farre worse case than the very toad or vene­mous serpent, if wee content our selues in being the crea­tures of Christ: for their death is to them as an end of mi­serie, but ours is then a beginning of endlesse woe, without ease or remedie. If then wee would haue true comfort in our excellencie aboue other creatures in our reason, vn­derstanding, and will, if we would be preferred before the bruit beasts in our title to the kingdome of heauen, and not be in worse case than the vilest creatures at our death, let vs not rest in this, that wee are the creatures of Christ, but labour to be made by him and in him new creatures, to be renued according to the image of God in true holi­nesse and righteousnesse, that so we may haue true com­fort both in life and death.

Come we now to the first difference of things created in respect of place, in these words, which are in heauen: and that wee proceed according to the true meaning of the Apostle, ranging all things created into one of these two places, heauen and earth, we must know first that the word heauen in proper signification is taken in Scripture three waies,Interpreta­tion. sometimes to signifie all that aeriall or elementarie region which is aboue the globe of the earth and waters, to the lowest part or circle of heauen, wherein the Moone is placed. Thus it is taken, Behold the fowles of heauen.Mat. 6.26. So also, Hypocrites, ye can discerne [...],Luk. 12.56. by the brightnesse or cloudinesse of the aire, yee can discerne the weather. I will heare the heauens,Hosea 2.21. and they shall heare the earth.

Secondly, it is taken for all the celestiall orbes, wherein the planets, the Sunne, the Moone, and the rest of the fix­ed starres are placed thus.Gen. 15.5. Looke vp now vnto the Hea­uens, and tell the starres if thou be able to number them, [Page 200] saith God to Abraham: and hence the starres are called the army or host of heauen.Ierem. 33.22.

Thirdly, it is taken for the seat of the blessed Angels & Saints, whether Christ is ascended, and from whence hee shall come to iudgement, thus it is taken where the A­postle saith he was taken vp into the third heauen.2. Cor. 12.2. Now heere it is taken generally for the aire, the starrie skie, and the seat of the blessed Angells and Saints: and by the earth wee are to vnderstand the whole globe of the earth and waters, and as well the inward bowells of the earth as the outward superficies of it. Where there­fore the Apostle saith which are in heauen, and which are in the earth, it is as if he had thus said, which are in the aire, in the starrie skie, and in the seat of the blessed An­gells and Saints, and which are vpon the face and inward parts of the earth.

Come we now to such things as may be obserued from hence: first we are to marke that the Apostle hauing set it downe in generall, that by Christ all things were created, and that the worke of creation wrought by Christ as God is a generall worke, he doth not there make a stop, but hee doth further amplifie this generall by the speciall diffe­rences of things, that some things created are in heauen, and some in earth, some visible and some inuisible, whence we may conclude, that though the worke of creation bee great and generall, yet, it is not confused, but it pleased Doct. 3 God the creator to set things created in good order, and to range them into seuerall places,The worke of creation is great and ge­nerall, yet not confused. and seuerall conditions, for as the Apostle saith, God is the author of peace and or­der, and not of confusion and deformity, confusion and such like were neuer made by God, but crept in by Sa­thans malice, and mans corruption, and vpon the fall came into the world as breaches and blots of Gods order set a­mong creatures:1. Cor. 14.33. now wherefore did the Lord (for that is chieflie to be knowne) dispose things created into seuerall places and conditions? Surely that there might not onely [Page 201] be a comely proportion and correspondency of one crea­ture with another among themselues; but that all might serue distinctly in their seuerall places and order, for the vse and good of man: for as the Lord himselfe saith, hee prepared the earth, he created it not in vaine,Isay 45.18. hee formed it to bee inhabited, I am the Lord, and there is no other. God said,Gen 1.14. let there bee lights in the firmament of heauen to separate the day from the night, and let them bee for signes, and for seasons, and for daies and yeares. After the flood: heereafter seed time, and haruest, and cold,Gen. 8.22. and heat, and summer, and winter, and day, and night, shall not cease so long as the earth remaineth: the considerati­on whereof should not only leade vs to see and behold the infinite wisedome of God in making so excellent a frame as the world is, Ʋse. and disposing things of such varietie and difference to so good vse and purpose:The worke of creation shewes the in­finite wise­dome of God, and the con­sideration of it may streng­then our de­pendance on Gods proui­dence at all times. but withall it may serue to strengthen our dependance at all times vpon the prouidence of God. For why? (consider it seriously) did the Lord before any of vs breathed in the world so distin­guish and designe his creatures in such comely order, that nothing should be superfluous or wanting, but all iointly and euery one seuerally should serue for our vse, and will he now we are brought into the world forsake vs? Cer­tainly no; if wee haue hearts to rest on his prouidence, he will neuer faile nor forsake vs, we haue the Lords owne word for it,Heb. 13.5. that in quietnesse and content wee should rest on his prouidence, for hee hath said, I will not faile thee, neither forsake thee; and it is worthie obseruation that we finde Gen. 1. that the Lord created the first man vpon the earth, he made all things ready for his vse, as a man that is to entertaine his friend whom he loues, hee prouideth all things both for necessitie and pleasure, so did the Lord for man, he made the earth for him to goe vpon, the heauens to couer and giue light vnto him, fishes, fowles, beasts, herbes, and fruits to feed and comfort him, and hee put beautie, sweetnesse, colour, brightnes, and many other ex­cellent [Page 202] qualities vpon his creatures, to make them pleasant and delightsome vnto him: did the Lord this for our first parents, and is he any changeling? no, no, with him there is no shadow of change: hee prouided for Adam, and hee will prouide for vs, if we be in Christ. Let vs consider our owne comming into the world, wherein all things were ready prouided and set in order before we came, we were prouided of parents, friends, and many speciall comforts needfull; yea let vs but looke vpon our own composition and making, that we haue bodies furnished with members for euery good vse, soule [...] endued with many excellent fa­culties, and learne by such testimonies of Gods loue to de­pend on his prouidence.

In the next place we are to marke, that the Apostle saith Doct. 4 the same hand of Christ, as he is God, made the goodly & glorious creatures in heauen,Christ as he is God, could haue made the meanest creature the most glori­ous. and things of lesse glory and beautie, euen things creeping on the face of the earth: whence it is easie to be gathered, that if it had pleased God, he could haue made the meanest creature the most glorious, euen a stone vpon the ground a starre in the skie, and a worme an Angell: for what was the cause that the creature was made a stone, and not a starre? euen the good pleasure of the Lord, nothing else, no other reason can be rendred:Psal. 135.6. the Lord is great aboue all Gods, and hath done whatsoeuer he would in heauen,Rom. 9.20. and in earth, in the Sea, and in all the depths: though the words be spoken by way of similitude in the case of predestination, to illustrate and make it plaine, that we ought not to aske a reason of it, but to rest in the will and pleasure of the Lord; yet take them as a proper simple speech & standing by themselues, and then they serue to silence the creature, that it ought not to demand a reason why it was made of this order or fashion, but to rest in the good pleasure of the creator: shall the thing formed say to him that formed it, why hast thou made me thus? as if he had said, it were too great boldnesse for the creature so to reason with the Creator; let it rest in [Page 203] his will and pleasure. The ground of this truth is, because the actuall power of God is equall to his will,Note. his absolute power reacheth beyond his will, he by his absolute power can make of stones bread, or children to Abraham, but his actuall power reacheth no further then his will.

Is it so that Christ if so it had pleased him, could haue Ʋse. 1 made of the meanest creature the most glorious?We are not to depraue or a­buse the mea­nest creature then we are to esteeme of the meanest things in the world, and not to depraue and abuse them, as wee doe many waies, but most wickedly when we sweare by them, for then as much as lieth in vs, we aduance them to the throne of God. It is our Sauiours argument,Mat. 5.36. that wee must not sweare by our heads, because they are his creatures, and not ours, wee are not able to make one haire white or blacke. But I will not further stand on that: let vs by this be led forward to con­sider that Christ, as he is God, is able to vse the meanest & Ʋse. 2 weakest things in the world to ouermaster the strongest,Christ as he is God can vse the meanest and weakest creatures to ouermaster the strongest. as he could in the first creation of all things haue made the meanest creature the most glorious, so doubtlesse hee can giue power at his pleasure to the weakest to match and o­uercome the strongest. We finde in the book of Exod. that he dealt with hard hearted & rebellious Pharaoh by frogs and lice, and such like meane and contemptible creatures: it had beene as easie for the Lord, when he turned dust in­to lice, to haue turned it into Lions, Beares, Wolues, and beasts of exceeding greatnesse and cruell fiercenesse; but hee rather chose to confound pride by weaknesse, that his power might more appeare, and to shew that hee is able at his pleasure to make the weakest creature to conquer and bring downe the pride and power of the strongest. And to presse this a little further, let vs thinke of it to this purpose: and if the Lord can make such meane creatures, as frogs, lice, & flies, too strong for a mightie kingdome, what resi­stance then can any silly man or woman make against the Lords wrath, if they pull it vpon them by their sinnes? his wrath can arme all the creatures in heauen and earth a­gainst [Page 204] vs, and giue power to the least of them, to a flie, an haire, or the like, farre aboue any power of ours. Who then as the Prophet saith, Nahu. 1.6. can stand before his wrath, or who can abide the fiercenesse of his wrath? his wrath is powred out like fire, and the rockes are broken by him. Let hard hearted & impenitent sinners think vpon it, that the Lord Iesus Christ could (if it had pleased him) haue made a silly worme a glorious Angell, and hee can vse the meanest creature to bring downe the power of the stron­gest, he can arme all creatures against vs. Let vs therefore learne to tremble before him: shall we prouoke him to an­ger, and not bring confusion vpon our selues? he is a migh­tie creator, therfore able to bring infinite punishments vp­on vs at his pleasure. It is the exhortation of the Prophet, Amos 4.12 Prepare to meet thy God oh Israel, and hee builds his exhortation vpon this very ground, for loe hee that formeth the mountaines, and createth the windes, & declareth vnto man what his thought is, which maketh the morning darknesse, and walketh vpon the high pla­ces of the earth, the Lord of hoasts is his name: as if he had said, God is able to create the windes, to forme the moun­taines, to alter the course of nature, to make the morning darknesse, therefore he is able to make an eternall iudge­ment for thy confusion; be therefore admonished to pre­pare to meet this mightie God. For the conclusion of this point,Luk. 20.18. remember Christ his owne speech, that whosoeuer shall fall vpon him shall be broken, and on whomsoeuer he shall fall, he shall grinde him to powder.

Now to the second difference of things created in respect of qualitie, things visible and inuisible, that is to say, things corporeall, bodily substances, subiect to sight and other outward senses: and incorporeall, such as consist not of a grosse,Interpreta­tion. palpable, and visible matter, but haue a pure, subtil, and spirituall substance, as Angels and the soules of mē, which are creatures really subsisting, but not to be per­ceiued by any outward sense, that is the meaning of the [Page 205] Apostle, I might stand heere to shew that Angels are sub­stances, and though they bee inuisible and and spirituall, yet they haue a reall being, and haue life motion and vn­derstanding, but I hope none amongst vs are of the Saddu­ces mind, who said there was neither resurrection,Acts. 23.1. neither Angell nor spirit. But that they were onely qualities or good motions of the minde. Or that thinke as the like times did, that Angels or spirits good or bad, were nothing but good and bad successe. I will therefore go no further then the naming of that point: and note wee from these words briefly this, that seeing the holy ghost made choice of this distinction of things created in respect of quality, that some are visible and some inuisible, wee are therefore to hold it as a true difference of things,It is a true dif­ference of things, that some are visi­ble and some inuisible. 1. Cor. 15.53. yea such a distincti­on Doct. 5 as cannot be confounded, the parts of it cannot be con­cident, they can neuer fall together: these qualities of things created visible and vnuisible, can neuer agree to the same subiect, not onely at the same time, but at seuerall times, though wee are taught that the bo­dies of true beleeuers raised vp and glorified shall bee changed, corruption shall put on incorruption, and mor­tall shall put on immortaliiy, yet neither there nor any where do we read, that visible shal put on inuisibility, Object. these shall be distinct qualities of things for euer, if any oppose vnto this that of our Sauiour Mat. 22.30. they shall bee as the Angells, and therefore inuisible. Answ. That is not to keep within the compasse of the text, but to extend the wordes beyond the true meaning of them, from the speciall pur­pose of Christ that place was not to make knowne the qua­lities of the Saints raised vp and glorified, but their state and condicion of life, that it should not be with them as in this life, where they are married, and wiues are bestowed on them in marriage.

If any further obiect that 1. Cor. 15.44.Ob. their bodies shal be spirituall,

Againe, we are there to vnderstand (spirituall) opposed, Ans. [Page 206] not to visible, but to naturall, that is pure and free from heauinesse of earthly matter, and not standing in neede of naturall meane [...] of nourishment or sustentaeion by meates drinkes, sleepe and such like, they shall bee spirituall thus vnderstood, but yet visible as the body of Christ, and to this end I note this to shew how crosse the Papists are to this distinction made by the holy Ghost, they make the body of Christ a visible creature inuisible, and say it is the Sacrament really present, and yet not to be seene, againe they make visible formes of Angels which are spirituall substances and inuisible, and not to bee resembled by any outward formes, thus they confound things distinguished plainely by the holy Ghost.

Ʋse. Come wee to the amplification of the Apostles argu­ment by speciall instance.Confutation of the papists. The Apostle heere insisteth in one sort of inuisible creatures, thrones or dominions, prin­cipalities or powers. Though euill Angells be sometimes thus called as Ephes. 6.12. yet that good Angels are heere meant by the Apostle it is agreed vpon by the best inter­preters,Interpreta­tion. ancient, and of latter times; & vpon good ground because so to vnderstand the wordes, is consonant to the scope of the Apostle in this Epistle, which was to shew that Christ is to be worshipped and not Angels, as the false Apostles taught, cap. 2. 18. the good Angels are called by these names, not as by titles of order and degree as the Pa­pists affirme, who in this point of foolish curiosity in set­ting downe the orders of Angels, haue gone so farre as they haue lost themselues, as in a maze, for though it can­not be denied but that there is order among the Angels, order being a most excellent thing, yet that these be titles of order can neuer be proued. August [...]e saith, what dif­ference there is betweene these 4. words, Thrones, Domini­ons, Principalities, Powers: let them tell vs that be able, so they prooue that they tell vs, for my part, (saith he) I con­fesse I know it not, wee are not then to conceiue of these words as signifying seuerall orders and degrees of Angels, [Page 207] but as set downe by way of similitude to signifie both the glory and office of the good Angel, by whom Christ doth execute, and performe many great and wonderfull works, as it were by Kings, Rulers, Princes and Potentates, for the Apostle doth set downe these titles of dignity and office, in the abstract, for the concrete meaning by Thrones, as it were Kings, Rulers, Princes or Potentates, thus then are we to conceiue the words of the Apostle, as if he had sayd, euen the good Angels were created by Christ, who are both most glorious creatures, and vsed by him to per­forme many great and wonderfull workes, by what name soeuer ye call them, whether ye conceiue them vnder the name of Kings or Rulers. Princes or Potentates.

Now, heere first we are to marke, that the Apostle spea­king of the creation of Angels, hee sayth not in plaine termes, that inuisible things were created by Christ, euen Angels; but he vseth these borrowed speeches, Thrones, Dominions, Principalities, Powers, hee sets them downe by way of similitude, comparing them to the highest digni­ties and glories in the world, as Gouernours are called Iud. Doct. 6 Epist. ver. 8 And that in the abstract, whence it followeth,The good Angels are most excel­lent creatures. that the good Angels are most excellent creatures, earthly Kings, Princes and Potentates in their greatest pompe, & glory of their Thrones, are but shadowes of the good An­gels, and for further proofe of this, we shall finde that the Scriptures speake of them, as of the excellency of all crea­tures, yea, when the greatest glory and praise belonging to any inferiour creature is spoken of in Scripture, the speech is then taken from the glory of Angels, a when the woman of Tekoah, 2. Sam. 14.17. was to commend the wisedome and knowledge of Dauid, she saith, My Lord the King is euen as an Angell of God, in hearing of good and bad. Psal. 7 8.25. Thus Manna is called Angels food, that is most excellent food, that if Angels should need food, it were fitting for them. 1. Cor. 13.1. though I should speake (saith the Apostle) with the tongues of Men and Angels, his meaning is, if had the most [Page 208] excellent and eloquent tongue that possibly could bee, thus then the greatest glory and excellency of any creature being set out by speech drawen from Angels, it must needs be that they are most excellent, yea, it is a part of Gods glory, to haue attendance of Angels, and it shall be a part of our glory after the resurrection to be like to them, ther­fore they doubtlesse are most excellent creatures.

Vse. Now, how may the consideration of the excellency of Angels perfect vs?The excellency of Angels must lead vs to see the glo­ry of Christ their creeator and so in o­ther things. Surely thus, we are thereby to be led on, to see the glory of Christ their Creatour, for if these creatures be so glorious, how glorious then is he that made them, wee are not to rest in the beauty and excellency of the creature, but to rise vp, and ascend by that, and from that, to the glory of the Creatour, and thus must we doe in all things of any excellency; when we see men excell in rare gifts, of beauty, strength, goodly proportion of bo­dy, in wisedome, knowledge and such like, we are not to rest in these things, but by them must be brought to see the glory, power and infinite wisdome of the Creatour: yea, when wee finde knowledge and vnderstanding of good things in our selues, we are not to rest vpon them, but to be carried vp from our knowledge and vnderstanding to the giuer of them, for what hast thou, that thou hast not re­ceiued from the Father of lights, which is a thing needfull to be vrged in these daies, wherein many men hauing good gifts, doe rest too much in their gifts of knowledge and vnderstanding, as appeares in the Brownists, Familists and others, for doubtlesse, one speciall cause of their conti­nuance in their erroneous opinions,Note. is their too much re­sting vpon their owne knowledge: whereby, in the iust iudgement of God, they fall into the snare of pride and high conceit of their vnderstanding and knowledge, and make to themselues an idoll of their owne vnderstanding, a thing very dangerous and hard to be cured, for hee that doth rest vpon his owne opinion, and though he erre, yet holds his errour for a certaine truth, by whom can he bee [Page 209] cured? how will hee submit himselfe to any mans iudge­ment? when hee takes it not to be so good as his owne, if the eye of the soule, the vnderstanding wherewith it ought to see and discouer the pride of it selfe, if that be full of the same pride, who then can cure it? therefore we are to take heed, we rest not vpon our owne knowledge, and our own vnderstanding, least the Lord giues vs vp to pride, and to an high conceit of it, and so wee bee come incureable in some erroneous opinion, but let vs be carried vp from our excellency in any kinde, to the authour and giuer of it, and that will make vs more humble in in our selues and thank­full to God.

In that, the Apostle setteth out the good Angels by Doct. 7 these word of similitude, Thrones, Dominions, Principalities, The good Angels are as good Kings and Princes in the com­mon wealth. 1. Tim. 2.2. Powers, we are further taught, that they are as good Kings and Princes in the common-wealth, and that as good Kings and Princes are set vp by Gods prouidence, for the good and comfort of the good and godly, and for the pu­nishment of the wicked, to take vengeance on euill doers, so the good Angels are appointed for the good and pro­tection of the good and godly, and to execute Gods ven­geance on such as bee wicked; a point easily prooued in both the branches of it. For the first, Heb. 1. last verse, they are sayd to be ministring spirits, sent foorth to minister for their sakes which shall be heires of saluation,Psal. 34.7. the Angell of the Lord pitcheth round about them, that feare him, and deliuereth them. For the second, wee finde that they as instruments of the wrath of God, destroyed Sodome and Gomorrha, they plagued Aegypt with the death of the first borne, they slew in one night, one hundred foure-score & fiue thousand in Senacheribs host;2. King. 19.55. of this point we may make the same vse the Apostle doth of the power of Prin­ces and lawfull Gouernours among men, wilt thou (saith he) be without feare of the power? doe well:Rom. 13.34. so shalt thou haue praise of the same: for he is the Minister of God for thy wealth, but if thou doe euill, feare: for he beareth not [Page 210] the sword for naught: For hee is the Minister of God, to take vengeance on him that doth euill. So in this case it may be sayd, wilt thou bee without feare of the power of Angels, Vse. doe well, learne to feare the Lord, and thou shalt haue comfort by their power:The power of Angels is for the comfort of such as doe well, and for the terrour of the wicked. they then reioyce, yea, then they haue a charge layd vpon them by the Lord, to vse their power, to watch ouer thee, to keepe thee, Psal 91.11. Yea, thou shalt finde the comfortable effect of their mini­stry, certaine, though the manifestation of it be not ordi­nary, as they ministred to Christ in his temptation, agony and resurrection; so thou shalt finde, they will minister to thee in all thy troubles, yea, thou shalt finde their prote­ction ouer thee, if the Lord see it good for thee, in cōmon calamities and miseries, we read Ezechiel 9.4. that a marke was set on them, that mourned in Ierusalem, for all the ab­hominations that were done in that city, that they should not be swept away, in the common calamity of that city: So then being sealed by the spirit of Christ, and sprinkled in thine heart by the bloud of Christ, if it be good for thee, thou shalt be called out from the wicked, the destroying Angell shall not touch thee, thou shalt not be swept away in a common calamity, which is a matter of excellent com­fort. On the contrary, if thou bee wicked and prophane, and hast no care to keepe in the wayes of God, then know, the Angels haue not their power in vaine, but at all times are ready to execute Gods vengeance vpon thee. It fol­loweth, All things were created by him and for him. These words are a repetition of the generall proposition, deliue­red in the beginning of this verse. For the meaning of them onely, call to minde that they are thus to be concei­ued: That by the substantiall power of Christ, working together with the Father and holy Ghost, were all things that were not before fremed and made of nothing. This repetition as others in the Scripture is not idle or superflu­ous, but for speciall causes; First to signifie that the Apo­stle had not spoken rashly, but aduisedly. Secondly, that [Page 211] the poynt deliuered is an infallible truth, that all things in­deed without exception, were made by Christ, as we haue it, Ioh. 1.3. and without it was made nothing that was made. Thirdly, we are to obserue and remember this as fundamentall poynt of religion.

The poynt hence to be obscrued is this: ‘That seeing it Doct. 8 pleased the holy Ghost to double his speech,The Lord doubling his speech, we are to double our attention. it must teach vs to double our attention and consideration of the thing deliuered, for where the holy Ghost hath a tongue to speake, we must haue an eare to heare, and an heart to consider, and hee doubling his speech for the more certainty, as the dream was to Pharaoh, Gen. 41.32. to signifie that the thing was established by God, our at­tention and consideration of it, must be answerable, we are therefore not lightly to passe ouer, but seriously to Vse. 1 consider the worke of creation,The worke of creation is se­riously to bee considered. it is one of our Sabboths dayes dutie, if yee aske to what end.’ I answer, That wee may not onely see the wisedome and power of God, but with Dauid be brought to see his infinite goodnesse and mercy towards man, Psal. 8. when I behold thine heauens,Psal. 8 3.4. euen the workes of thy fingers, the moone and the starres which thou hast ordained. What is man, that thou shoul­dest vouchsafe him so great mercy. And in that the holy Ghost doth sometimes repeat the same thing.

‘We may further make vse of it in this manner. When it pleaseth the Lord to reiterate, and againe to repeat his threatning of iudgement, and when he doth stir vp, and Vse. 2 direct his Ministers often,Threatnings of iudgement against sinne repeated, must not be lightly regarded. and that with vehemency to beat vpon the same sin, we are not lightly to regard those his threatnings, and to thinke the repetition of them idle and vaine, but to confider the infallible and ineuitable certainty of his wrath to come vpon refractary, stub­borne and hard hearted sinners, for shall the Lord speak the word, and shall not he be as good as his word? shall he that is Lord of heauen & earth threaten iudgements, and that againe, time after time, and many times in pa­tience [Page 212] expecting our repentance, and shall not hee at length (if sinners bee not thereby mooued) bring his threatned iudgements vpon them? yes certainely, they are his owne words,Leuit. 26.23. that if they walke stubbornely, a­gainst him, he will then smite them seuen times, he will pay them home at last. And know it for truth, that if the Lord often by his Ministers denounce iudgements a­gainst any sinne, be it drunkennesse, swearing or any o­ther, if men snort and sleepe in that sinne, which by the direction of Gods spirit, is often hit vpon, and still goe on in a damnable course, in dulnesse of minde, and hard­nesse of heart, the Lord himselfe will then start vp, and re­uenge his owne contempt vpon them, for then the sinne is growen to a ripenesse,Note. that is the immediate fore-run­ner of iudgement, and then is the sinne remedilesse, 2. Chro. 36.16. it is sayd ver. 15. the Lord sent to his by his Messengers, often calling them to repentance, but they mocked the Messengers of God, and despised his words, and misused his Prophets, vntill the wrath of the Lord arose against his people, and till there was no remedy, saith the text:’ How often would I (saith Christ) haue gathered thy children together,Mat. 23.37. as the hen gathereth her chickens vnder her wings, and ye would not, but now your habitation shall be left desolate. When sinners haue many times beene admonished, and neuer amend, then their sinnes bring iudgements without remedy, and let all vnfeeling hearts thinke vpon it, and take heed how they tempt the Lord ouer long.

Come we to the last words, And for him. In these words is layd downe the second argument, by which the Apo­stle prooues Christ to be eternall God, because all things were made for his glory, and that is the meaning of the words, for though we haue heard it before deliuered, that all things were made for man, yet we are not so to vnder­stand it, as for the glory of man, but for as inferiour end of the creation, and for the glory of Christ, as hee is God, [Page 213] and so the chiefe Lord of all things.

Christ as God is the perfection of glory in himselfe, Object. how then can things created serue for his glory? Can they adde glory to him who is maiestie and glory it selfe.

Things created serue not to adde any thing to the es­sence of Christ his glory, Answer. it being infinite in himselfe to the perfection whereof nothing can be added, nor any thing detracted to make it lesse perfect, but they serue to the ma­nifestation and declaration of that infinite glorie The hea­uens declare the glory of God, Psal. 19.1. and the firmament sheweth the worke of his hands. Thus all things created serue for the glo­rie of Christ.

In that the Apostle saith, the ende of the creation of all Doct. 9 things is for Christ himselfe, that is, for Christs glory,Gods glory must be the highest end of all our a­ctions. wee are taught that the glory of God must be the highest ende of all our actions, and whatsoeuer we doe we must make his glory our principall end, and that this duty doth fol­low from the words of the Apostle, I make it plaine thus, it being the principall ende of things created, it must al­so bee the chiefe end of the actions of those things, or else things onely idle and not working, should haue reference to Gods glory; and the Lord should haue made things on­ly doing nothing to serue for his glory, which is most ab­surde once to thinke: therefore our bodies and soules be­ing made for Gods glory, all the actions of them both must tend to the same end, it is the conclusion of the Apo­stle agreeable to this. That whether we eate or drinke,1. Cor. 10.31. or whatsoeuer we doe, it must be done to the glory of God: againe, all actions must tend to some good, or else they are not good. Now the glory of God is the chiefest good, it is put for the goodnesse of God it self,Rom. 9.23. and it is the whole ioy and felicity of the Saints and Angels in heauen, to glorifie God, they are so rauished with the loue of it, that they ne­uer waxe weary in sounding foorth the praise of God: they cease not day nor night saying, holy, holy, holy,Reuel. 4 8. Lord God almighty, which was, and which is, and which is to come.

Vse. 1 Therefore it must be the supreame end of all our acti­ons,Reproofe of those whole labour a [...]d actions are to the dishonour of God. that is, our dutie, a dutie indeede little thought on by many in the world, many there be, who are so farre from making the glory of God the chiefe end of al their actions as that their liues and actions are nothing else but a conti­nuall dishonouring of the Lord, they are so loose in their liues, and so giuen ouer to follow the corrupt lusts of their owne hearts, as they cannot abide any that will not poure out themselues to the same excesse of riot, or at least al­low of it, they hate none more then such as goe about to reforme them; let such persons know that they are like the Deuil and damned in hell, for it is the practise of the Deuill without ceasing, to belch out blasphemy a­gainst God himselfe, and to labour to make others disho­nour his name, and as they are like the Deuill in the pra­ctise, so (without true repentance) they shall bee like him in punishment, yea their owne bodies and soules shall one day witnesse against them, for in them are imprinted such liuely characters of Gods wisdome, power, goodnesse and mercy, that doe so plainely preach to them the glory of God, as they cannot blot out the markes of it, in the parts of their bodies, and the powers of their soules, but being vsed by them in their actions to the dishonour of his maie­sty, they shall be so many witnesses against them, when the Lord Iesus shall come to iudgement. Let them thinke vpon that.

Vse. 2 And for further vse of this point, let vs euery one labour to practise the duty now deliuered,Wee are to take heede of seeking our owne glory in doing of good things. and take we heede that sinne doe not insinuate and creepe within our best actions our hearing of the word, our praiers and giuing of almes the discharge of our publike office and function, &c. I know we cannot but sin in our best actions, but my mea­ning is, we are to labour against the sinne that is contrary to the duty now laide before vs, and that is vaine-glory when men doe not good things in simplicity of heart, ay­ming at Gods glory principally, but seeke their owne pri­uate [Page 215] glory; and aime at the applause and commendation of men, a sin that cannot easily be discerned, it is a branch of inward pride, I therefore leaue the examination to eue­ry mans conscience, let that tell euery one whether he doe good things in simplicity of heart, ayming principally at Gods glory, or whether in the doing of them hee seeke his owne glory, I will labour to disswade from that sinne, and to that purpose consider these two things.

First,Reason Against see­king our own glory in doing good things. there is no soundnesse of religion in the hart where there is a secret seeking of a mans owne glory, that man that makes it his chiefe end of good actions to be spoken of and admired, doth thereby make knowne that his hart is not sound. How can ye beleeue which receiue honour one of another,Iohn 5.44. and seeke not the honour that commeth 1 of God alone?

Againe, we shall find that though other sinnes haue bin 2 suffered a long time vnpunished, yet the incroaching on the right of Gods glory, euer brought present iudgements. The builders of the tower of Babell were suffered to goe on in many other sinnes,Gen. 11.4. yet when they came to build to get them a name: they were confounded in their deuises, Nebuchadnezzar a wicked king no doubt, was suffered to go on in many other sinnes, yet when he thought with the maiesty of his person and pallace to outface the Lord,Acts 12. hee became a silly and miserable beast. Herod had long vexed the Church, yet went vnpunished, till taking to himselfe the glory of God, then was hee eaten vp of wormes. And if any thinke these examples of an higher degree of sinne, then is the secret seeking of applause amongst men, let him know, that euen that is a robbing of God of his due honour, and the Lord is not onely carefull, but as I may say curious, or as the Scripture speakes, iealous of his glo­ry, hee cannot abide it should bee any way touched or im­payred, surely I will not giue my glory vnto another: ther­fore they that incroach vppon it in the least measure can­not escape the iudgement of God,Isay 48.11. if then wee would not [Page 216] discouer the vnsoundnes of our hearts, if wee would not endanger our selues, suddenly to bee ouertaken by the hand of God let vs take heed we giue no place in our hearts when wee are performing good duties,1. Sam. 2.30. to a secret seeking of our owne glory, but in sincerity aime at Gods glory, and remember for a conclusion of this, what the Lord hath said: they that honour me I will honour, and they that des­pise me shall be despised.

Doct. 10 One worde more I will adde touching these words, in that all things were created for the glory of Christ Iesus,All creatures must be vsed to the glory of God. it followes vpon that, that they are to to be vsed, for that end the Lord intended in making creatures, must be driuen at in the vse of the creatures. How then can the Papists ex­cuse themselues, for their hallowing (as they call it) but in­deed charming of bread, water, salt, spittle and such like, to Vse. 1 make them able to confer health of body and soule, is this to vse the creatures to the glory of Christ Iesus?Confutation of the Papists. no surely, it is a meere prophanation of the name of God, an abu­sing of his creatures, to the derogation of the infinite me­rit of the precious bloud of Christ, and that is an high de­gree of sinne.

In this verse are propounded two things. First a repetiti­on of two generall things affirmed of Christ verse. 15. that he is the first borne of euery creature in these words. And he is before all things; then a third argument to proue Christ to be true eternall God, taken from his powerfull preserua­tion of all things, in the wordes following. And in him all things consist; of these words in order.

And he is before all things, these words beeing onely a re­petition of that which before was deliuered, that hee is the first borne of euery creature, are so to be conceiued, as be­fore I shewed when I stood vpon these, words, that Christ [Page 217] was begotten of the substance of his Father from all eter­nity: and now to deriue hence some further point of in­struction, we are to marke that the Apostle in the 15. verse, speaking of the eternity of Christ sets it downe by way of similitude and borrowed speech, because as then I noted, we are not able to comprehend it, but by way of shaddow and resemblance, now heere he deliuers the same thing in more plaine termes that he is before all things, to this ende without question, to take away all doubtfulnesse, ambigui­ty and errour that might bee occasioned from the former similitude. The point I hence gather is this;

That whatsoeuer is necessary to be knowne and belee­ued Doct. 1 of vs to saluation,All things needfull to be knowne and beleeued to saluation are plainely set forth in the Scripture: is in one place of Scripture or other plainely set foorth and easie to bee vnderstood of all them that read diligently, marke attentiuely, pray heartily, and iudge humbly, we shal find, that where any thing necessary to be knowne to saluation is deliuered by trope or figure, or any thing obscurely, the same in another place is expla­ned, to insist in one or two places, circumcision is called the couenant and in the next verse the signe of the coue­nant: the Paschall lambe is called the passeouer,Gen: 17.10. Exo. 12.11.21. 1. Cor. 10.4. and verse the 27. the sacrifice of the Lords passeouer. Christ is called a rocke, yet a spirituall rocke by way of exposition, and so that trope in the institution of the Sacrament of the Lords supper, so much abused by the papists, as the ground of their transubstantiation is expounded both by our Sauiour and his Apostle Paul, 1. Cor. 11.26. and made plaine to them that are not wilfully blind, for when our Sauior said, do this in remem­brance of mee, and the Apostle, as oft as ye shall eat this bread and drinke this cup, ye shew the Lords death till hee come, they doe plainly declare that bread & wine be me­morials and visible signes of the body & bloud of Christ.

Is it so, Vse. that euery thing necessary to be knowen and be­leeued to saluation,Scripture is the best ex­pounder of Scripture. set downe obscurely in one place of Scripture, is made plaine in another, then we must needs grant that the Scripture is the best expounder of Scrip­ture, [Page 218] and that we commonly giue to a man of ordinary vn­derstanding, that hee is Optimus sui interpres, the best ex­pounder of his owne meaning, may not bee denied to the wisedome of God reuealed in his word, wee must needes grant that the best way of expounding Scripture, is by Scripture it selfe, & that this point may tend to some spe­ciall profit of euery one of vs.Note. Learne we hence, that the application of one place of Scripture, must bee with the consideration of another, we are so to apply one place of Scripture to our selues, as that we forget not another; for if we obserue it, wee shall finde that the Diuell doth this way strongly delude and deceiue a great number in the world, hee makes them not rightly apply, but hold to themselues some places of Scripture helping them for­ward (by their abuse of them) in their sinne with vtter ob­liuion and forgetfulnesse of another place, that might pull them backe from their sinne, wee may see this his dealing in one particular, in the sinne of presumption, men are bold to sinne, presuming on Gods mercy, and hee will fur­nish them, with the remembrance of many comfortable places of Scripture, as Psalm. 103.8. the Lord is full of compassion, and Psal. 136. throughout that his mercy en­dureth for euer, and Psal. 145.9. that his mercies are ouer all his workes, and makes them to entitle themselues to a number of such sentences, sounding nothing but mercy, and thus he doth carry them vp as with a Psalme of mer­cy, to the highest pitch of presumption, and makes them as it were, lay violent hands, on the comfort found in these places, as if it did belong to them, neuer remembring to apply these together, with that rule of the Apostle, setting downe to whom mercy belongs,Gal. 6.16. wee must take heede of this manner of application of Scripture, there beeing a sweet harmony & consent between the places of scripture, they must be expounded one by another, and applied one with another, for if that be a trueth (as indeed it is) that in comforting the distressed, the promise alone must not bee [Page 219] applied, but tempered with the threats of the Law, because much guile is in the heart of man, and it is exceeding de­ceitful, then much more, out of that case of distresse, are we to apply to our selues the comfort of one place of Scrip­ture, so as we forget not the moderation of it, by another wherein there is either a rule or threatning to keep vs from presumption, we shall finde this practised by Christ him­selfe, the best example for imitation; we read Math. 4.5.6. When hee was tempted to cast himselfe downe from a pi­nacle of the temple, that temptation was backed by a com­fortable place of the Psal. 91.Psal. 91.11.12 He will giue his Angels charge ouer thee, and with their hands they shall lift thee vp: l [...]st at any time thou shouldest dash thy foote against a stone. Our Sauiour did not rest on the consideration of that place al­ledged, and answer the Deuill as he might, that hee play­ed the Deuil and left out that which made against him­selfe, the limitation of the Angels charge, that they must take charge of him, not if hee should come downe head­long, but vsing the ordinarie meanes of descending, thus he might haue answered that place alone, but to answer the Diuell (which is the thing we are to mark) out of the Law, which is alwaies a cooler of presumption, he said vnto him, it is written againe; Thou shalt not tempt the Lord thy God. Thus are we to apply the comfort of one place of Scrip­ture, with the remembrance of the mitigation of it by an­other; for otherwise that which should bee our life, will thorow our corruption become our bane, and that which should minister matter of comfort to saluation, will bee a meanes of encouragement to sinne with boldnesse, to our vtter ruine and destruction.

I come to the second thing, which is a third argument,Interpre­tation. proouing Christ to be God, in the words following (and in him all things consist) the words are briefly thus to bee con­ceiued, that by the powerfull hand of Christ, all things created, are preserued in their essence and state, and su­stained in their substances, quantities, qualities, motions, [Page 220] and actions, so as if hee should withdraw his hand they would all perish and come to nothing, hence hee is said to beare vp all things by his mighty word, Heb. 1.3. and to be with his Father, as nourisher of all things, Prou. 8.30. for we must not vnderstand this, and the like places (as I haue often noted) exclusiuely, as shutting out the proui­dence of God the Father, and of the holy Ghost, but that he together with the Father, and holy Ghost, doth power­fully preserue all things: now heere, first we are to marke the argument of the Apostle, that he proues Christ to bee true and eternall God by the worke of preseruation, as be­fore by the creation, that he is the preseruer of all things, and therefore God. Whence it followes that the preserua­tion Doct. 2 of things in their essence and state is by the mighty power of God,Preseruation of all things in their es­sence & state is by the migh­tie [...]ower of of God. 1 Pet. 4.19. for else the argument had not beene good, that is, Christ is the preseruer of all things, and therefore God. Vnlesse preseruation be a proper and peculiar effect of the powerful hand of God, and consider we the ground of this giuen by the Apostle, that God is a faithfull crea­tor, he did not onely make the heauens, and the earth, and all things in them, and so leaue them as workemen leaue houses, as soone as they haue made them they take away their hands from them; but hee is a faithfull and carefull creator, and doth sustaine things created, and his hand is still with the worke that he hath made, and he holds it vp continually: the preseruation, as well as the creation of al things, is a proper effect of his power.

Ʋse. Hence we must learne not to rest in the meanes of our owne preseruation,We must not rest in the means of their preseruation. as meate, drinke, and such like: but we must see, behold and acknowledge in them the powerfull hand of God to sustaine vs and that he worketh by them, and not they without him. Learne we to see in bread, the staffe of bread, as the Lord himselfe calles it, that is, the strength and power to nourish, which comes from the Lord,Leuit. 26.26. and is giuen and taken away at his pleasure; wee shall finde the Lord doth many times teach men this duty [Page 221] by their owne wofull experience, I meane such as are vn­mindfull of this duty, that when they see not God in the bread which they eat, hee makes them pine away in the midst of their plenty, the meanes vouchsafed haue not power to doe them good, and all, because they secretly ascribe that to the meanes, which they cannot haue except the Lord blesse them, we therefore are to learne our duty, namely this, not to rest in the meanes of our preseruation, but to see and acknowledge the powerfull hand of God in them, to doe vs good. Now for further vse of this point, heere comes a question to be scanned, that seeing, our preseruation in regard of being and state, is by the mighty power of God, and we finde in the Scripture, that some haue beene preserued in respect of body, by the po­werfull hand of God, extraordinarily, as Moses in the Mount, Daniel in the Lyons denne, Eliah forty dayes and forty nights, with a course cake and pot of water.

The question may bee, Quest. when wee may lawfully expect the extraordinary power and prouidence of God for our preseruation, which is a thing needfull to bee knowen, to keepe vs, that we doe not at all times looke for the extra­ordinary power of God to preserue vs, for so we shall ma­ny times tempt the Lord.

I answer therefore, Ans. that when ordinary meanes are wan­ting, and there is no way to come by them, then the faith of the true beleeuer may rest on the extraordinary proui­dence of God, and we may then perswade our selues, that the Lord (if he see it good) will send helpe extraordinarily. When the people of Israel are at the red sea, and see no way how to escape their enemies, then they may look that the Lord will deuide the sea, and giue them passage tho­row it; when Daniel is cast into the Lyons den, hee may then expect Angels to come and close the Lyons mouths, the Scripture is plentifull in examples of this kinde, but on the other side, when ordinary meanes are to be had, then it is contempt of Gods ordinance and presumption not to [Page 222] vse them, but to expect extraordinary helpe from heauen. When Elisha and his seruant were alone in Dotham,2. Kings 6.17. and without meanes of defence, then hee might lawfully ex­pect his garrison of Angels, but vers. 32. where ordinary meanes were to be had, then he did not looke for such ex­traordinary helpe, but vsed the meanes offered, hee shuts the doore, and bids them handle the messenger roughly, and thus this question is answered, that when ordinary meanes cannot bee had, then wee may looke for the ex­traordinary, when they may bee had wee are to vse them, yet so as wee rest not vpon them, but see in them and by them the powerfull working of the Lord.

Doct. 3 One thing more is offered vnto vs from these wordes, and that is a matter of comfort to all true beleeuers,The Church of Christ is preserued by his prouidēce in speciall manner. Psa. 18.1.2. name­ly this, in that all things are preserued by Christ, it cannot be but that his Church, his body, is kept and preserued by his prouidence in specall manner Isay. 27.3. the Lord saith he keepes his vineyard, and hee will water it, and Dauid found such safety & security vnder the speciall prouidence of God as hee was not able (as it should seeme) with any words to expresse, and therefore he vseth all these meta­phors, my rocke, my castle, my fortresse, my buckler, my shield, &c. Now the same God is the same castle, and shield, and fortresse, & bulwarke, and deliuerer from all enemies and from the Deuill and his instruments, to all them that put their trust in him for euer. Ps. 17.8. Dauid prayed for speci­all defence keepe me as the apple of the eye, hide me vnder the shadow of thy wings, he prayed (no doubt) in faith with assurance that the Lord would so keepe him, & doth so keepe all his children, now who will not warily keep the apple of his eye, it is the tendrest thing and that part of the body that men are most carefull of, and euen as the apple of the eye doth the Lord Iesus keepe his, Ʋse. if then Iesus Christ be our keeper,If Christ keep vs we neede feare nothing. whom need we feare, do but remem­ber that which wee haue in this text, that in him all things consist, and the motion of all things is from and by his [Page 223] power, though sinfull motions as they are sinfull are from the wicked themselues, yet as motions they are from the Lord, and they cannot moue the least finger, but as rhey are sustained by him, why then should we feare them? no, no, know that the hand of Christ Iesus is with thee, thou that art a member of him) both in life and death, yea his hand shall keepe the very dust of his owne, when they are dead; let this therefore sinke and settle into euery one of our hearts, that Iesus Christ is our keeper, and it will make vs loue him, cleaue to him, and be of good courage in the waues of the sea of this troublesome world and feare no­thing.

The Apostle hauing spoken in the three verses going before of the dignity of Christ his person in respect of his deity and so proued the sufficiency of the work of redemp­tion wrought by him. Now hee comes to speake of his dignity, as he is God and man by personall vnion, & with­all teacheth by way of implication, how Gods chosen are made partakers of that redemption, namely by their vni­on and communion with Christ, that he is their head, and they his members: the things affirmed of Christ in this verse, setting forth the dignity of Christ his person as God and man are three.

First that he is the head of the body of the Church.

Secondly the beginning.

Thirdly the first borne of the dead.

To which points of glory is added the end of them all in the last words, that in all things hee might haue the pree­minence.

Come we to speake of these, as they are laid downe in order. And he is the head of the body of the Church, the [Page 224] words head and body are metaphorically borrowed from knowne things,Interpreta­tion. and doe signifie that relation that is be­tweene Christ and his Church, that there is the same rela­tion betweene him and his Church, that there is between the head and the body, and that in many respects, that as the head and body are knit together by nerues, and by the soule, so Christ and his Church are vnited and knit to­gether by the band of Faith, and the spirit, as the head hath an eminency and excellency, and the body is vnder in place and dignity; so Christ hath an eminency and excel­lency aboue the Church, and the Church is vnder him in place and dignity, as the head giues naturall life, sence and motion to the body, and the body receiues those things from the head, so Christ giues spirituall life and motion to the church, & the church receiues such life and motiō frō Christ, and as the head doth guide, gouerne and defend the body, and the body is guided, gouerned, & defended by the heade, so is it betweene Christ and his Church.

In these things specially standeth that similitude and re­semblance of Christ and his Church to an head, and the members of a natural body, and that wee may yet better conceiue the meaning of the wordes, two questions are briefly to bee answered which serue much for the vnder­standing of that relation, that is betweene Christ and his Church, compared to an head or bodie.

2. QuestionsFirst, there beeing in Christ two natures, the question may be in respect of which of these two is Christ the head 1 of his Church, and vnited to it, and to euery member.

2 Secondly, what manner of vnion it is, whereby Christ & his Church are vnited. Answer to the question. For the first I answere, that Christ is the head of his Church in respect of both his natures, e­uen whole Christ God and man is the head of his church, for hee is so the head as hee is the Sauiour of his Church, they are conioyned by the Apostle, Christ, saith the A­postle is head of his Church,Ephes. 5.23. as the husband is the wiues head, and the same is the Sauior of his body. Now Christ [Page 225] is the Sauiour of his Church, not according to his diuine nature only, nor only according to his humane nature, but whole Christ in his Godhead, in his soule and flesh, and therefore whole Christ is the head of his Church, and the Church, and euery true member of it, is vnited to whole Christ, yet in this order: first to the flesh and manhood of Christ, and then by that, to the Godhead, because,Note. as there is no vnion of man with God, being seuered from him by sin, but by a mediator, so is there no coniunction with the Godhead of Christ, but by his flesh in which he performed the chiefe works of mediation, & that for the first question

To the second I answer,Answere to the 2. Question. that the vnion whereby Christ and his Church are vnited, though it bee a true and reall vnion, yet is it not naturall, as two ioined in one nature nor personall, as of body and soule, nor politicall, as of Prince and people, but mysticall and Spirituall, by the bond of the same spirit and faith.

Now lastly, the word (Church) signifieth the whole num­ber Doct. 1 of Gods chosen, wheresoeuer called and sanctified;Christ is the onely head of the vniuer­sall Cathol [...]ke Church. this then is the full sense and meaning of these words, as if the Apostle had said, Christ both God and man, in respect of both his natures, is after a spirituall manner, knit to all Gods elect, called and sanctified, and is more eminent and excellent, they giuing spiritual life and motion vnto them, and doth guid, gouerne and defend them.

From the words thus vnderstood we may first conclude, that Christ onely is the head of the vniuersall Catholike Church, for though euery King may in good sense be cal­led the head of the particular visible Church of his domi­nion, which is a body distinct from the whole Church, yet of the whole Church, being one bodie consisting of all the members of it, there can be but one head, & that is Christ, because he onely is knit to Gods elect, called and sanctifi­ed by mysticall vnion, he only giues spirituall life and mo­tion to all the members of the Church, yea, the Papists themselues. against whom I note this, who say, that the [Page 226] Pope is the head of the Church,Confutation of the papists. Ephes. 1.22. in their annotations on Ephes. 1.22. confesse that the Church in no sence can bee called the body of the Pope; and therefore we may con­clude, that he cannot be the head of the vniuersall Church, as for their new coined distinction of head imperiall, and ministeriall, it is not only without warrant from the word, but foolish, and doth imply a contradiction; for to be head argueth preheminence, as saith the Apostle in the ende of this verse, and to be ministeriall argueth subiection and in­feriority, therefore head ministeriall can neuer agree to the same subiect. And so I leaue this point, and come to ano­ther, in that the Apostle sets down that relation that is be­tweene Christ and his Church, by this similitude that he is as an head, and the Church as a body, wee are taught that there is a most neere vnion, and coniunction betweene Christ and his Church, euen as neere as there is betweene the head of a man and his body, yea more neere, for the Doct. 2 head of a man may bee cut off, but Christ is ioined with his members inseparably,There is a most neere v­nion between Christ & his Church. all opposite strength and power of Hell can neuer be able to separate him from his Church and members; and hence it is that the word (Christ) is put many times for the Church of Christ, because Christ and his Church are so neerely conioined, for all the body is one, and euen so is Christ, that is the Church of Christ, as appeares in the very next verse, for by one spirit are wee all baptized into one body.1. Cor. 12.12. Now to Abraham and his feede were the promises made, he saith not, vnto the seedes as speaking of many;Gal. 3.16. but vnto thy seede, as of one which is Christ: where the word (Christ) signifieth not onely the head or mediator, God and man, but also the Church ga­thered and called by the preaching of the Gospell, Ephes. 1.2 3. the Church is called not only the body, but the com­plement of Christ, this is further manifest by another si­militude vsed by the Apostle, namely of man and wife in mariage, that as the Husband and Wife in car­nal mariage are vnited most neerely into one flesh, and are [Page 227] indeed till death or lawfull diuorce by the bond of marri­age, one flesh euen so neere or rather neerer (because death cannot seuer them) is the coniunction betweene Christ and his Church, thus the Apostle hath taught, Ephes. 5.31.32. where he doth apply the words concerning carnall marriage, to the coniunction betweene Christ and his Church, for this cause shall a man leaue father and mother, and shall cleaue to his wife, and they twaine shall bee one flesh; this is a great secret, but I speake concerning Christ and concerning the Church.

The point thus cleared, let vs come to the vse; First it Vse. 1 may serue to strengthen the faith of all true beleeuers tou­ching their iustification by Christ his righteousnesse im­puted vnto them,Strength to our faith tou­ching iustifi­cation by Christ his righteousnesse imputed. for there being that neere coniunction betweene Christ and his Church, as is betweene the head and the body, it must needs bee, that the graces and bene­fits of Christ doe truely and really belong to all his mem­bers, and what he did as mediatour, by the couenaunt of grace is truly imputed vnto them and made theirs by true faith, for what is done by the head in a naturall body, may truely be ascribed to the whole body, so what Christ did as mediator, he being the head of his Church, is truely impu­ted to all his members. The Papists say it is but a fancie of an idle braine, to hold that the righteousnesse of Christ, and his merits are made ours by imputation, it is all one (say they) as if wee should say, one man doth liue by the soule of another, and yet they say that the merit of the good worke of one member of Christ, by reason of that communion that is betweene the members, may be com­municated and applied to another, which I speake, not onely to shew the error in the thing it selfe,Papists erre and differ in their owne o­pinions. for it is false to say, that there is any such power giuen to any, to merit for himselfe and for other, but to let vs see, how absurd, and how forgetfull they are of their owne assertion, and let vs leaue them to vanish in their owne iarring and dissenting opinions, and let vs learne to acknowledge it a certaine [Page 228] truth, and labour to be strengthened in the perswasion of it, as grounded on the neer vnion of Christ & his Church, that as many as truely beleeue in Christ, stand iust in the sight of God,Ephes. 5.30. by Christ his righteousnesse, euen his by in­herency, but ours giuen and apprehended by faith. Let that suffice for the first vse.

Vse. 2 Againe, is this a trueth, that there is a most neere vnion between Christ and his members,Harme done to any member of Christ, reacheth vp to Christ himselfe. euen so neer as between the head and the body, then let all such as harme any member of Christ, happily a silly man or woman in the sight of the world, let them know that the harme done resteth not vpon the person harmed, but reacheth vp euen to Christ Iesus in heauen, as harme done to the least finger, reacheth to the head, and sometime causeth the head to drop downe teares: so the harme that is done to any member of Christ reacheth to him.Exod. 15.7. Moses saith the ene­mies of the Church rose vp against God. The Lord saith, he that toucheth his people,Zach. 2.8. toucheth the apple of his eye, and that knowen speech of Christ from Heauen, may heer be remembred Act. 9.4. Saul, Saul, why persecutest thou me? in my members, and by my members, let this strike terror and amazement to all wicked persons, who load the mem­bers of Christ with iniuries and wrongs, in word & deed; when thou doest cast disgrace and contempt, by opprobri­ous tearmes, vpon a silly man or woman, beleeuing in Christ; thou doest it to Christ his head in Heauen, and know that thou mightest as well spit in the face of Christ himselfe; and a man will not suffer the least member of his body to be pinched if he can hinder it, and shall Christ to whom all power is giuen in heauen and earth, suffer any of his members bought with so deare a price, as his owne precious bloud be wronged, & reuenge it not? no certainly, such wrongs ring in the ears of the head of the Church Christ Iesus, and will cause him one day to come downe in flaming fire, to consume them that abuse his members. Yea, it is to bee thought on and considered that the head [Page 229] of the Church is such an head, as doth know not only the wrongs done to his members,Note. but the secret intents of mis­chiefe also, and the very purpose of euill against any of them, for hee is not onely man, but God also, a searcher of the secret thoughts of all hearts, let not then any man-thinke that he can wrong a member of Christ so secretly, as that the wrong done, shall be smoothered in the place where it is done, & neuer come to light, for why, it moun­teth vp aboue the sunne, euen to Cnrist in Heauen, yea, hee sees and knowes thy malice against any of his mem­bers, lurking in the depth and bottome of thy heart, it is a corruption as old as Caine, to hide, cloake and shadow cankor and malice, and to thinke that it reacheth no fur­ther than a mans owne bosome, but we are to know, that it reaching to a member of Christ, though not in act, but onely in thought, it reacheth to Christ, and is not onely seene and knowen of him, but it toucheth him, and hee hath a feeling of it, and without repentance and change of minde and affection, hee will punish it as intended a­gainst himselfe; let this be thought on and remembred of all those that wrong their brethren, in the secret thought of their hearts: it may be, and I make no question of it, but many men and women neuer thought of this, that their secret malice reached so high as heauen, let vs now there­fore learne it, and for conclusion of this point, remember what the Lord sayth to Abraham, Gen. 12.3. I will blesse them that blesse thee, and curse them that curse thee: all that truely be­leeue in Christ, haue him a friend to themselues, blessing them in their owne persons, and a friend blessing all that are friends to them, and a foe to all false hearts, harboring and hatching mischiefe against them, which is a matter of Doct. 3 great comfort to them,All the actuall members of Chr [...]st are in speciall man­ner vnder Christ. and of dreadfull terrour to all that hate them.

By this relation betweene Christ and his Church, com­pared to an head and a body, we are further taught, that all the actuall members of Christ, as many as are truely [Page 230] knit to him by the bond of his spirit, and faith they are in speciall manner vnder Christ, yea, so as they are quickned by him, and haue spirituall life communicated vnto them from him, as the head doth quicken and giue life to the members of the body, and gouerne them in speciall man­ner, so Christ in speciall manner doth quicken & gouerne his members; in speciall manner wee need not seeke farre for the proofe of this; let vs but looke backe to the last words of the verse fore-going, and consider them together with these words, and the point will easily appeare very plaine: In Christ all things generally whatsoeuer consist, that is, all things by his powerfull hand are preserued and sustained, his generall prouidence is ouer all creatures, but when the Apostle comes to set downe what hand and go­uernment Christ hath ouer his Church, he saith, in respect of his Church, he is as the head to his Church, hee doth guide and gouerne it, as the head doth the members, this is also the doctrine of the Apostle, where speaking of the exaltation of Christ raised from the dead, and set at the heauenly places, for aboue all principalities and powers, and might and dominion,Ephes. 2.20.21.22.23. and euery name that is named, not in this world onely, but also in that that is to come, he saith that all things whatsoeuer; yea, his very enemies will they nill they, are made subiect vnto him, but how? vn­der his feet, there is the manner of their subiection, and his Church also is made subiect vnder him, but how? as the body to the head saith the Apostle, where we see a ma­nifest difference of subiection of other things, and of the Church vnto Christ, and withall, as plaine a difference of that hand and gouernment, that Christ hath ouer other things, and ouer his Church, that hee hath a generall do­minion ouer other things, & that he gouernes his Church, and the members of it in speciall manner, yea, so as hee doth quicken and giue life to them, the ground of this is, because there is the same spirit in Christ,1. Cor. 6i 17. and in his mem­bers, for as the Apostle sayth, hee that is ioyned vnto the [Page 231] Lord is one spirit. The same spirit the fountaine of life and grace dwelling in Christ, and in his members, must needs quicken, sanctifie and make them holy as hee is, in their measure, and as the same soule being in the head and members, doth quicken both head and members, the head as the chiefe seat of life and sence, and the body as it is ca­pable, and euery member as is fit for particular duty and function.

Now this for the vse Vse. of it,Triall and ex­amination of our selues. may serue as a ground of tri­all and examination, euery one will bee held as a member of Christ, receiue the Sacrament, to seale vp their vnion with him, but where is that conformity to Christ the head of his Church, in a measure of holinesse? where is life of Christ conuayed from him to his members by his Spirit? where is almost that man or that woman, that can truely say with the Apostle, I liue, yet not I,Gal. 2.20. that is in the corrup­tion of my nature, but Christ liueth in me, and in that, I now liue in the flesh, I liue by the faith in the sonne of God, who hath loued mee and giuen himselfe for mee, can wee perswade our selues that we are members of Christ, and yet liue as many doe, the life of nature onely, as they are led by the light of nature, some thinke they are in good case, because they deale truely and iustly withall, & liue peace­ably with their neighbours, things indeed commendable in themselues, and excellent if they come from a good root, yet they are such as may be in naturall men, meere heathen men haue had them, shall we then from these con­clude that we are members of Christ? shall any man think that he is knit to Christ, who is so farre from being ordered by his spirit in speciall manner, as that he is altogether gui­ded by the inward corruption and lust of his owne heart, and by the outward temptation of the Diuell, yea, some­times doth euen tempt the Diuell to tempt him; it may seem strange there should be any so giuen ouer to the cor­ruption of his owne heart,Note. yet such there bee too many in the world, who euen tempt the Diuell to tempt them, and [Page 232] they are such as dispose themselues to sinne, such as make themselues fit for the committing of sinne, and make rea­dy their hearts as an ouen, as saith the Prophet, for exam­ple,Hosea. 7.6. the drunkard makes his tongue fit for swearing, ray­ling, ribald and filthy speaking, the idle person his body fit for vncleannesse, for thus to dispose themselues to sinne, is a discouering of the inward corruption of their hearts, it is all one, as if a man should shew his mony to a theefe, wat­ching for his prey in a dangerous place, or for a man to offer his naked breast to the stab of a deadly malicious e­nemy, thirsting after his bloud: so they offer themselues as a prey to the Diuell, and vncouer their corrupt hearts in the sight of the Diuell, seeking such aduantage to allure them to thrust them through with his dart of sinne. Now then can any man thus led by his owne corruption, and the temptation of Satan, yea many times (as I haue shew­ed) tempting the Diuell to tempt him, perswade himselfe that he is a member of Christ? hee might as well thinke that the shooes on his feet are parts of his body, it is but a fancy; we are to know it for a certaine truth, that as ma­ny as are knit vnto Christ, they are gouerned by him in speciall manner, and he liues in them by his spirit. And that we may haue some more speciall direction in this case, and may knowe when wee are gouerned by the spirit of Christ,Notes of the infallible pre­sence and ha­bitation of Christ his spirit. Rom. 7.24. take these two notes of the infallible presence and habitation of his spirit.

First, a feeling of the masse and body of our owne cor­ruption, with a loathing of it, and a desire to be deliuered from it, as Paul saith, O wretched man that I am, who shall deliuer me from the body of this death. There was in him a feeling and a loathing of his owne corruption so is it with all them that haue the same spirit, for nature ne­uer feeles corruption with dislike, but only grace: so long as it is felt onely by nature, it is followed with delight, yea, the naturall man holds it his chiefe felicity, when he may follow the swinge of his owne corrupt heart, and nothing [Page 233] grieues him more, then when that hee is crossed by some griping of an accusing and yelling conscience.

The second note of the presence and habitation of the Spirit of Christ is an vnfaigned purpose of heart to obey God in all his commaundements according to place and calling with an inclination of heart vnto those commaun­dements. Barnabas exhorted the people of Antioch,Acts. 11.23. Act. 11.23. that with purpose of heart, they would cleaue vnto the Lord. I say an vnfained purpose of heart, because euen Pharaoh and the most wicked in the worlde, sometimes when Gods hand is heauy vpon them, when they are sicke or the like, they promise to amend and request others to pray for them, but yet as the Lord himselfe complaines, Hosea 5.4. they will not giue their mind to turn vnto their God, they doe it not from their heart, when they are reco­uered they forget what they promised, because they pro­mised not in truth of heart, their promise cume not out from an hatred of sinne, but rather from an hatred of the commandement of God, and a sence of their present mi­sery. Therefore I say an vnfained purpose of heart, with a ready and cheerfull inclination of heart,Psal. 119.106. to all holy obedi­ence, such as was in Dauid, a purpose bound with an oath and a holy couenant made to the Lord to keep them from starting, I haue sworne and will performe it, that I wil keep thy righteous iudgements: by these two things found in vs, wee may know that wee bee gouerned by the spirit of Christ but if these be wanting, we deceiue our selues, if wee think we are members of Christ, we haue then no coniun­ction with Christ the head of his Church, we are not bran­ches of the true vine but shall bee cast out as vnprofitable branches, and let vs tremble to thinke vpon that which followeth vpon this, (namely) this, that as in this life,Iohn 15.6. wee haue but a supposed vnion & coniunction with Christ, an vnion with him only in our conceipt, so in the life to come we shall haue but an imaginary communion and fellow­ship with him, and in deed & truth a finall separation from [Page 234] him, his Saints and Angells, and fellowship with the De­uill and his Angells, they that haue not Christ their head and Sauiour in this life shall haue him their iudge and condemner in the life to come: and they deceiue them­selues who thinke they may liue as the limmes of Satan, and yet die the members of Christ. The next thing wee Doct. 4 haue to marke from those words is this that the Apostle saith,The members of Christ ought to haue one heart, and one affection. Christ is the head not simply of the Church, but of the body of the Church, hence wee are taught that the members of Christ ought to haue one heart, and one affec­tion, to loue as members of one and the same body, to be kind one to another, and to make much one of another, we find this argument and manner of reasoning plainely, prouing this duty vrged in many places of the Scripture, If there be threfore any consolation in Christ,Phil. 2.1.2. any comfort of loue, if any fellowship of the spitit, if any compassion and mercy: fulfill my ioy, that ye be like minded, hauing the same loue, being of one accord, and of one iudgement we haue the same ground of exhortation, vrging this duty, that we support one another through loue.Ephes. 4.4. Why so? there is one body and one spirit saith the Apostle, it is recorded Act, 4.32. that the multitude of them that beleeued were of one heart, and of one soule, the reason no doubt was this, because though they were a multitude, yet they were all one body, and it were monstrous to haue two hearts in one body. This duety belongs to all that professe them­selues members of Christ, Ʋse. and it ought to be effectuall, to ioyne vs together in one hart and affection many reasons might be brought to moue vs to loue one another,All that call themselues members of Christ must learn this du­ty to be knit together in one heart. as our agreement and coniunction in one nature, country, place, habitation, law, liberty and religion, which are all of great waight to moue vs to mutuall loue, but aboue all, this is of greatest waight, and most effectuall that wee are members of the mysticall body of Christ, the very light and order of nature, teacheth the members of the same body, to loue and to tender one another: no man euer yet hated [Page 235] his owne flesh, but nourisheth and cherisheth it, Eph, 5:29: wee cannot bring instance or example of any well in his wits that did euer hate or hurt his owne body wilfully. If then the consideration of this, that we are members of one body, moue vs not to loue and tenderly to affect one ano­ther, it will conuince vs of sinne against the light of na­ture, yea against the light of grace, and the supernaturall light of the holy ghost reuealing vnto vs that wee are knit together by one Spirit, one faith, one hope of saluation, yea it will conuince vs of want, of loue to the Lord Iesus Christ himselfe, who thought not his owne bloud too dear for vs, but testified his loue towards vs by shedding of his bloud to redeeme vs, and therefore we ought to loue him againe, but if we loue not one another, it is a plaine eui­dence against vs that we loue not Christ, for hee hath set o­uer that loue that hee requireth of vs in lieu of his loue to­wards vs to be answered vnto him in his members, he will haue it seene how we loue him, and esteeme his benefits by our loue to his members, therefore he saith to Peter, louest thou me, then feed my lambs, as if he had said, shew thy loue to me vpon them, and in doing good to them: if then wee would not be conuinced of breaking the order & course of nature of repelling the worke of grace, of quenching (as much as in vs) the supernaturall light of the holy ghost of want of loue to the Lord Iesus to whom wee owe our selues, our soules and bodies, let vs bee stirred to loue one another, to bee kinde and friendly one to another, as the members of one body, and for conclusion of this let vs re­member what the Apostle hath said, if ye bite & deuoure one another, take heede lest ye be consumed one of ano­ther, if ye fasten your teeth one in another, as we do when we break out into bitter termes of railing & reuiling one another, it is all one as if a man should bite of the flesh of his owne body, and if that bee odious in nature for a man so to deale with his owne flesh, let vs remember that wee are members of one body, and therfore ought to loue one [Page 236] another, and it must bee farre from vs to wrong one ano­ther in word or deede.

Now to the second thing heere affirmed of Christ set­ting forth the dignity of his person, as he is God and man, (that he is the beginning) and for the vnderstanding of the wordes, some thing must bee supplied, the word (be­ginning) beeing a worde of relation, hauing reference to something, whereof it is a beginning, some referre it to all things,Interpreta­tion. that he is the first efficient cause of all things which is true, but that cannot so well agree to this place, because the Apostle hath spoken of that in the verse going before, but the relation of it must be to somthing within the com­passe of this verse either to the Church or to the resurrecti­on of the dead; and I take it, it may most fitly be referred to the Church, the chosen of God called and sanctified, because the Apostle speaks of the resurrection of the dead in the next words the speech of the Apostle in the original runnes thus, Quest. hee is the head, &c: who is the beginning; thus then as I take it) wee are to supply this second affir­mation, he is the beginning of the Church, from him the Church and the chosen of God, haue their originall and beginning, now the question may be how hee is the begin­ning of the Church?

Answere. By shedding of his bloud on the crosse, as Eue was fra­med and made of the rib that was taken out of Adams side, so the Church is framed and made of the bloud shedding and streaming out of the side of Christ crucified, for by his bloud saith the Apostle, Ephes. 2.13.Ephes. 2.13. They which were farre off are made neere, and the chosen of God haue re­demption through his bloud, verse the 14. of this chapter and as the Authour to the Hebrewes saith 10.19. by the bloud of Christ they haue entrance,Colos. 1.14. and vers. 12. it is a new and a liuing way, it hath an efficacy and power in it-quick­ning and giuing life.

Object. The Church was before Christ shed his bloud, ab initio mundi, how then is the shedding of the bloud of Christ [Page 237] the beginning of the Church?

Christ indeed shed his bloud onely then, Answ. when hee was manifested in the flesh, after many yeares of the worlds continuance, yet his death was as effectuall from the be­ginning of the world, as when hee did hang on the crosse, all the Patriarks and Saints that liued before Christ his comming in the flesh were saued by it as well as any other after his death. Therefore it is said Reuel. 13.8 that he was the lambe slaine from the beginning of the world. Thus then are we to conceiue these words, that Christ is the be­ginning of the Church; of his bloudshed is the Church framed and quickned.

Now to the Doctrine, in that Christ by shedding his Doct. 5 bloud is the beginning of the Church,Out of death commeth life to Gods cho­sen. wee are taught thus much, that euen out of death commeth life to Gods cho­sen, Christ giues life vnto them, not by life, but by death, which is a point that may easily be confirmed: for if wee looke to the Lords manner of working, not onely in this particular, but in many others, we shall finde, that he com­monly workes all things in his creatures by the contrary, he creates things that are, not of somthing, but of nothing; he makes light shine out of darknesse, hee brings water, not out of a fountaine, but out of an hard stony rocke; And this the Lord doth, not onely in the worke of creation and preseruation, but also of the conuersion of a sinner; therein it pleaseth him to work ordinarily by the preaching of the Gospell, which is as contrary to the nature of man, as fire to water, for there is no seed of the Gospell in nature, but as the Apostle saith, 1. Cor. 2.14 the things of the spirit are foolishnesse vnto the naturall man: yet by the foolishnes of preaching, it pleaseth God to saue them that beleeue. 1. Corin. 1.21. and thus doth he also in the worke of our re­demption, as one saith, if we consider Christ on the crosse, we shall see our paradice not in heauen, but in the middest of hell; out of his cursed death, doth he bring life and sal­uation to Gods chosen.

The reason of this is, that his power might more appear and the worke to his glory, Reason. for then doth the Lord shew himselfe most powerfull when hee workes by contraries, and then especially doth he so work, when he hath any ex­cellent thing to worke to his owne glory.

Ʋse. And for vse of this, let it be laid vp as a ground of excel­lent and sweet comfort in euery true beleeuing heart, for why is it so, that the Lord workes the life and saluation of his chosen, out of that which seemes most contrary, the cursed death of the crosse, then let euery true beleeuer vp­on consideration of this,Consolation against de­spaire in great extremity. bee comforted and strengthened against despaire in his great extremity; let him remember it is the Lords wonted manner of working, to bring riches out of pouerty, ioy out of sorrow, mirth out of mour­ning, glory out of shame, life out of death, happinesse out of misery, heauen out of hell; and that such is the Lords power, that he workes commonly by contraries, and with­all, his mercy is as his power towards his children, and it will bee a notable meanes to establish his heart with com­fort in the greatest blast of trouble, yea, bee it so, that the trouble be inward in soule and conscience, that he feeles the terrours of God fighting against him, and the Lord shewes tokens of his anger and heauy displeasure, yet if e­uer before hee truely felt the sweetnesse of Gods mer­cy in Christ, the consideration of this the Lords man­ner of dealing may stay him from beeing vtterly deiected and cast downe, and may assure him, that euen out of that trouble the Lord in his season will worke his greater con­solation and comfort, I know it is an hard matter, thus to be comforted in a mans owne particular affliction, to haue it in speculation and knowledge, that out of one contrary the Lord brings another,Note. before speciall triall come, is no hard matter, but when the case is our owne, and our soules feel trouble vpon them, then to be perswa­ded, that out of that trouble the Lord will bring comfort, and on that ground to bee comforted it is hard, because [Page 239] there reason is strong against it, and corruption wil be stir­ring, and somtimes rise vp in contradiction in the best, we read Act. 9. that Ananias would scarsely beleeue the Lord himselfe in this point, though indeed the case was not his owne, when the Lord told him verse the 11. that out of the persecuting spirit of Paul, hee had wrought an holy profession, and made him, who before was a persecu­tour, an holy professour, and that out of such infidelity, he had brought such faith, Ananias would hardly beleeue it, but beganne to reason the matter with the Lord, verse 13. yea, to dispute and bring arguments against it, that hee had heard of many, it was Vox populi, that hee had done much euill, backed and countenanced with authority, and so he thought it impossible, that Paul should be conuerted and brought to the faith, thus doth reason and corruption many times stand vp in opposition, to this ground of com­fort, that out of one contrary, the Lord worketh another, especially in a particular case of affliction, therefore that wee may bee helped, and haue our hearts established with comfort, in time of neede vpon this ground, we must fur­ther call to minde, and follow that notable rule of grace, that in case of affliction,A rule to bee followed in case of affli­ction. reason and feeling must bee laide aside, faith must bee predominant, and rule aboue reason and feeling, we are not to iudge of our future estate accor­ding to our present feeling, (for then wee shall perswade our selues it is desperate) but according to the word and promise of God, who hath promised then to send helpe to his children, when sense tels them it is farthest off, and they are almost swallowed vp of trouble, and to this, pur­pose, looke on the example of the Saints of God, in for­mer times, Psal. 130.1. Out of deepe places, saith Dauid, Dauid. haue I called, and when he was plunged into the deepes of distressed conscience, hee laide aside his reason and sense, and by his faith rested on the earnest promise which made him send vp earnest praier to God: when Moses Moses. at the red sea, as we read, Exod. 14. was in extreame anguish, he saw [Page 240] present death euery way, the people cried against him vers. 11. Hast thou brought vs to die in the wildernesse, be­cause there were no graues in Aegypt? And no doubt, as Luther saith, he felt in his heart a mighty cry of the Deuill against him,Exod. 14.11.12. saying; All this people shall this day perish, for they can escape no way, and thou shalt be found guil­ty of this great calamity, as the author of it, because thou hast led them out of Aegipt: Moses in his extremitie, by his faith broke through his owne sense, feeling, and aprre­hension, and cast himselfe by faith on the promise, and so cried vnto the Lord with assurance that hee would giue him de [...]iuerance, thus must we doe in time of our particu­lar affliction, we must lay aside reason and sense, and by faith rest on the promise of God, and then this ground of comfort, that out of one contrary the Lord can fetch ano­ther, will be truly comfortable, and we shall bee fully per­swaded of the truth of it, that out of our particular afflicti­on, the Lord will worke our speciall consolation, and we shall be strengthned against despaire in our greatest extre­mities. A second thing offered from these words, is this: In that Christ is the beginning of his Church by the Doct. 6 shedding of his bloud, and the Church beginnes at the crosse of Christ.Euery true member of the Church must fetch the beginning of his spirituall life and salua­tion from the Crosse of Christ.

We are hence further taught: that euery true member of the Church, must thence deriue and fetch his beginning euen the beginning of his spirituall life and saluation, hee must bee able to say, he hath the beginning of his life, and saluation, from the bloud of Christ, in the very act of the shedding of it.

How is that to be done, may some say?

Quest. Answer in the words of the Apostle, Rom. 6.8. by be­ing dead with Christ, Answ. and Galat. 2.19. by being crucified with Christ, and that is done by beleeuing, not only that Christ died for him, and by app [...]hending the merit of his death, but by spreading himselfe vpon the crosse of Christ and beleeuing that himselfe was crucified with Christ, and [Page 241] so feeling the power of his death to kill sinne in him; a point of faith not knowen to many in the world, it is a subtilty and sleight of the Diuell, to blind-fold men in this case, to make them content themselues with a conceipt, (for indeed it is no true faith but a fancy) that they haue true comfort in Christ, if they beleeue or rather think, that Christ was crucified for them, and yet neuer beleeue, that they were crucified with him, Vse. and we must know that this is not sufficient,Wee must therefore find our selues cru­cified with Christ. this is not to goe to the first ground of true comfort, this is to take hold of that which happily be­longs not vnto vs (namely) the merit of Christ his death, which appertaines to none but to his members crucified with him, if wee would finde true comfort in Christ, wee must not rest in the fruit and merit of his death, but go to the very root of comfort, the bloud of Christ streaming out of his body on the crosse, and there finde our selues crucified with him.

If you aske how a man shall know that he is crucified with Christ? Quest.

The Apostle hath taught vs Rom. 6.6.7. Answ. when the old man, that is our naturall corruption, is mortified by the power of Christ his death, as a man executed and put to death, ceaseth from thefts, murders, treasons and the like, so if thou be crucified with Christ, thou shalt finde thy selfe to cease from thy old sinnes and corruptions. Let this e­uer bee the ground of our comfort in Christ that wee are crucified with him: euen a wicked reprobate may in his conceit pull to himselfe the merit of Christ, & please him­selfe with a deceiuing comfort, but he is neuer able to goe thus farre, to finde himselfe crucified with Christ, to fetch the beginning of his comfort from the very body of Christ bleeding on the crosse. If then thou wouldest goe further and fetch thy comfort in Christ, from the very first ground and beginning of true comfort, thou must de­riue it from the side of Christ vpon the crosse, and finde thy selfe a member of that body, I meane the Church, [Page 242] that issued out of the side of Christ, and was framed of his bloud, that is, thou must finde thy selfe ctucified with Christ.

Doct. 7 One thing more wee may gather from these words (namely this) that the bloud of Christ is a most precious thing,The bloud of Christ is a most precious thing. it is here made the seed of the Church, from whence the Church takes her beginning; it is the bloud of God so called, Act. 20.28. it is the price of redemption expia­tory, and clensing from sinne, and we must learne so to e­steeme the bloud of Christ, as it is in it selfe precious, so let vs accompt it precious vnto vs, Vse. there bee some that count the bloud of Christ as a common thing,We are to e­steeme the bloud of Christ most precious vnto vs. and they are such as make sinne common, that commit sinne so ordinarily, that Christ his side must still runne, when they haue com­mitted any sinne and are washed from that, and come to the Sacrament to seale vp their faith in the bloud of Christ, they commit the same againe, and haue need of his bloud to runne againe, they that thus make no accompt of sin, they make no accompt of the precious bloud of Christ, and let them know it is a step to that fearfull sinne spoken of Heb. 10.29. of treading vnder foot the Sonne of God, and counting the bloud of the Testament as an vnholy thing.

And let vs remember one thing further, that if we hold the bloud of Christ precious vnto vs, then wee ought to haue a serious and continued meditation of it, yea, often­times a solemn remembrance of it, by receiuing the Sacra­ment of the body and bloud of Christ, the Iewes were to eat vnleauened bread seauen dayes together, and shall we thinke that a short and perfunctory remembrance of the body & bloud of Christ only for fashion at Easter or once in a yeare enough for a Christian man or woman?Exod. 12.15. no, car­ry another care with thee, or else bee assured it will bee easier for a Iew then for thee at the day of iudgement.

Now to the the third thing affirmed of Christ, setting out the dignity of his person as he is God and man, (that [Page 243] he is the first borne of the dead, &c) the forme of speech first borne as I shewed vers. 15. is Metaphoricall,Interpreta­tion. Christ called the first borne of the dead in two respects. the Apostle thus speakes by way of resemblance to the first borne in the olde testament. Now Christ is called the first borne with a reference (to the dead) in a double respect.

First because he was the first that did rise from the dead, to life eternall, though wee reade that Lazarus and many 1 more rose from the dead before Christ, yet they rose to liue a mortall life, and to dye againe, but Christ was the first that rose to liue for euer and neuer to dye againe Rom. 6.9.

Secondly by vertue of his resurrection, he is the cause of 2 the resurrection of all his members, as the first borne a­mong the Iewes, did communicate his good things to his brethren, so Christ the first borne among many brethren, Rom. 8.29. doth communicate the power of his resurre­ction to his brethren: hence he is said to be the first fruits of them that slept, that as the first fruits among the Iewes offred to God were not only sanctified themselues,1. Cor. 15.20. but did also sanctifie the rest of their crop, so Christ rising from the dead hath not onely made holy his owne resurrection, but sanctified all the faithfull to an happy and ioyfull resurre­ction.

Some may say the wicked also shall rise from the dead by the power of Christ.Ob.

It is true indeed; Ans. but not by the benefite and vertue of his resurrection, which is euer sauing, sweet, comfortable, and belongs onely to his members, but by his power as he is God,Gen. 2.17. and a iudge by vertue and necessity of that sancti­on added to that commandement Quo die comederis: in the day that thou eatest thereof, thou shalt die the death; for that decree comprehends not onely death temporall, but eternall; therefore the wicked must needs rise to con­demnation, that their bodies may bee punished with their soules, yet by the power of Christ as he is God, and not by vertue of his resurrection; hee by vertue of his resurrecti­on [Page 244] is the cause of the resurrection of his members onely, this then is the meaning of the Apostle, that Christ was the first that did rise from the dead to life eternall, and by vertue of his resurrection, he is the cause of the resurrecti­on of all his members.

Now heere we are to obserue, that the Apostle saith not, Christ is the first that did rise from the dead, but that hee is the first borne of the dead, which forme of speech doth Doct. 8 giue vs this instruction, that the earth, the sea or any other place that now holds any of the bodies of the Saints de­parted shall not hold them for euer;the places that now hold the bo­dies of the Saints depar­ted shall not hold them for euer. it is but as the wombe of a fruitfull mother, as the earth brought foorth the body of Christ the first borne; so in the time that the Lord hath appointed, euen at the consummation of all things it shall bring forth the bodies of the Saints, as a mother doth her child of whom she trauells in due season, the bodies of the Saints buried in the dust or in any other place shall be yeel­ded vp, and shall rise againe at the time the Lord hath ap­pointed, we find that the holy Ghost vseth this manner of speaking comparing the resurrection to a birth or bringing forth in many places of Scripture: wee haue it in the same words that here are vsed, that Christ is the first begotten of the dead,Reuel. 1.5. & Paul in his Sermon to the people of Antioch, doth apply that of the Psalmist. Thou art my son, this day haue I begotten thee; Acts 13. properly spoken of the eternal generatiō of Christ, as he is God, to his resurrection; & bring it to proue his resurrection: God (saith he verse. 33.) hath fulfilled his promise to vs in that he raised vp Iesus, euen as it is written in the second Psalm,Psalm. 2.7. thou art my son, this day haue I begotten thee Luk. 20, 36. the Saints raised from the dead are called the children of the resurrection: those and the like places, doe plainely proue the point deliuered that the earth, the sea, or any other place shall one day, euen at the day of iudgement bring forth or as the Prophet speakes, cast out the dead as we haue it in vision,Isay. 26.19. Reu. 20.13. the sea gaue vp her dead which were in her, and death and hell deliuered vp the [Page 245] dead which were in them.

Reasons of this are many, it is grounded on the truth Reason 1 of the word of God, wherein reward is promised to the good and godly, and punishment threatned to the wicked and vngodly.

Vpon the iustice of God which euer goes hand in hand Reason 2 with his truth; that whatsoeuer is spoken in his word, the equity of his iustice doth require the accomplish­ment of it. Vpon his mercy promised in the couenant of Reason 3 grace, wherein hee couenanteth with his children to bee their God for euer. Vpon his almighty power, all these are Reason 4 as so many pillars bearing vp this truth, that the dead bo­dies of the Saints shall one day rise againe, and be brought out of the earth, sea, or any other place, as out of the womb of a fruitfull mother. Ʋse. A matter (for the vse of it) of excee­ding great comfort, yea the very complement and full end of all the sweet and comfortable promises of God, made to his children,That the dead shall rise again is a ground of great comfort to Gods chil­dren. this was that which held vp Iobs heart in the middest of his affliction, Iob 19.25. I am sure that my redeemer liueth &c. Now then, that euery one of vs may haue profit and sound comfort by this doctrine of the re­surrection, so comfortable in it selfe, we must not content our selues with the bare and general knowledge of it, some there be that make knowne by their liues, their wilfull and affected ignorance, or rather deniall of this in the generall, and shew that they hold the position of the sensuall Epi­cure; let vs eat and drinke, for to morrow we shall die, and there is an end of all.1 Cor. 15.32. But as many of vs as are better affe­cted, and hold it an Article of our faith, must not content our selues to hold the truth of that Article of the resurre­ction of the body, but we must labor to be assured that we our selues shall haue a ioifull resurrection,Wee must la­bour to be as­sured of our resurrection. and bee raised vp at the last day by vertue of the resurrection of Christ Iesus the first borne of the dead, how is that to bee done may some say? The holy Ghost hath taught. Reuel. 20.6 Blessed and holy is he that hath part in the first resurrection, for [Page 246] on such the second death hath no power: but they shal be the Priests of God, and of Christ, and shall raigne with him, there is a double resurrection, not of the body as Chi­liasts, or Millenaries dreamed the bodies of all both good and bad shall rise at once, there shall bee but one resurrecti­on of the body, but there is a first resurrection before the last and generall resurrection, in the time of this life, and that is in the soule, when the soule is raised from the death of sin to the life of righteousnesse,Note. and they that wil be par­takers of the second with comfort, must haue their part in this first; for the truth is, both the first and the second, a it is comfortable, are proper fruits and effects of the resurre­ction of Christ: Christ by his rising from the dead put a­way his naturall life, which hee rece [...]ued with our nature from Adam without sin, and he tooke to him a spiritual life as the Apostle saith in general,1. Cor. 15.44. the body is sowne a naturall body, and is raised a spirituall body, and so Christ the head being raised vp and quickned with spirituall life, it is not possible that he should suffer any of his members to re­maine in the death of sinne, there must needs be a simili­tude betweene Christ and his members; let no man then please himselfe with a bare knowledge or generall faith in the article of the resurrection: if any will finde true com­fort in his knowledge of the comfortable doctrine of the resurrection, he must fetch his comfort from this ground, that he knowes Christ and the vertue of his resurrection,Phil. 3.10. as the Apostle saith, that hee hath an experimentall knowledge, a knowledge and an experience of the pow­er of Christ his resurrection, raising him vp from the death of sinne to newnesse of life, whosoeuer bindes not his comfort, gathered from the article of the resurrection vp­on this ground deceiues himselfe, it is but as an hun­grie man dreames, as the Prophet speakes, Isai. 29 8. He dreames hee eateth, and when he awaketh, his soule is empty: or like a thirsty man dreameth, and lo, hee is drinking, and when he awaketh, behold he is faint, and his [Page 247] soule longeth. So hee that falsely conceiues comforte from the doctrine of the resurrection, when the time of refreshing shall come, Acts 3.19. at the day of refre­shing shall finde his soule empty of all true comfort, yea I dare bee bolde to tell him, that the preaching of the worde, his profession of faith, especially of this article of the resurrection, shall not bee as the Apostle doth inferre vpon the deniall of it, 1. Cor. 15.14. an idle emp­ty and vaine thing that followeth, if there were no resur­rection at all, but there being a resurrection and hee houl­ding and confessing a resurrection of the body and there­by falsly concluding comfort: the preaching of the worde his owne profession,Note. and his houlding of that article as a trueth shall stand vp in iudgement and pleade against him at the day of iudgement, and for conclusion of this I may truely inferre it by the rule of contraries. If on him that hath his part in the first resurrection, the se­cond death hath no power; then ouer him that hath not his part in it, it shall haue power, the torments of Hell shall bee powerfull and preuaile ouer his body and soule for euer.

Come we to another thing offered from these words, & that is this: wee are to marke that Christ is heere said to stand in relation to the dead, as their first borne brother, he is not onely the first borne of many brethren as they are liuing, but the first borne of them as they are dead, whence it followeth that euen the dead bodies of belee­uers, Doct. 9 wheresoeuer they be, whether in the earth, in the sea,The dead bo­dies of true beleeuers are still the mem­bers of Christ or in any other place, are still the members of Christ, and are still knitte to Christ, and for further light to this point marke what the Apostle saith 1. Thess 4 14. that beleeuers departed, sleepe in Iesus, and Rom. 14 8 whe­ther we liue or die we are still the Lords, the reasons of this Reason. 2 are two.

First, there is an inseparable and perpetuall vnion be­tweene 1 Christ and euery true beleeuer, not onely in re­gard [Page 248] of Soule but of body, 1. Cor. 6.15. know you not that your bodies are the members of Christ: thy body once knit to Christ so continues for euer.

2 Secondly, because of Gods euerlasting couenant of grace, made with his children that he will be their God for euer, is not made onely in regard of their soules, but of their bodies also, euen of the whole man, when God saith I am the God of Abraham, the meaning is not that hee is God of Abrahams soule onely, but also of his body, there­fore the bodies of beleeuers, although they bee dead and rotten, yet they are still within the couenant and members of Christ.

Object. Some may obiect against this, that our Sauiour saith, God is not the God of the dead, but of the liuing.

Answ. God is not the God of the dead in the sence and mea­ning of the Sadduces (that is) so dead as neuer to rise a­gaine, for they denied the resurrection, but hee is the God of Abraham beeing dead in body to bee raised vp againe, for hee is a God of mercy and of life it selfe, and therefore will in time restore the dead bodies of his Saints to life againe, and that is the meaning of our Sauiour in that place. Wee see then the point prooued.

For vse Vse. of it, it is a point of excellent comfort; let euery true beleeuer treasure it vp in the closet of a good heart as a precious Iewell.Consolation to euery true beleeuer.

Are the dead bodies of beleeuers within the couenant? is God euen when they are dead still their God according to the couenant? is hee a friend vnto them not onely in life but after death, euen to their dead bodies, that their infernall enemies shall neuer hurt them? though they bee turned to dust and consumed, yet doth his hand still hold and keepe them, in time to restore them? of them let the comfort of this bee mingled with faith in euery one of our hearts, and wee shall finde it will stand by vs, and comfort vs, when wee are gasping for [Page 249] breath on our death beds, and arme vs against the feare of death, and the horrour of the graue, marke (I beseech you) how Dauid comforted himselfe, when hee saw no­thing but present death before him, 1. Sam. 30.6. Dauid comforted himselfe, saith the text, in the Lord his God, marke the words, they are full of waight, together with the apprehension of death, as he thought ineuitable, hee did apprehend the mercy of the Lord in the couenant, that euen in death, hee was still his mercifull God, and that death could not seuer him from his God: so if the truth now deliuered, bee setled in our hearts (that euen the deade bodies of beleeuers are within the couenant) it will likewise minister matter of sweet comfort in the verie pangs of death, wee being fully perswaded with the Apo­stle, Rom. 8.38. that not death it selfe can separate vs from the loue of God, which is Iesus Christ our Lord. Why then should wee feare the stroake of death, or the horror of the graue.

Last of all, obserue with me heere against a foolish cauill of the Papists, that the Apostle cals Saints departed dead men, the Papists take exception against vs,Confutation of a Popish cauill. that wee call Saints departed dead men, when we disprooue inuocation of Saints departed, and they say, wee disdainfully call the triumphant Saints in heauen dead men, as if they had no credit with God, nor any care or compassion of men; they may heere see we speake no otherwise then the holy Ghost hath taught vs, calling them dead men, not in disdaine (as they charge vs) but as the holy Ghost doth, as for their cre­dit with God, and care of men, wee doubt not of it, but yet wee deny them to bee Mediatours betweene God and vs, that is dishonorable to the perfect mediation of Christ Iesus.

Now to the end of these three things affirmed of Christ, and the end of them is in the last words. (That in all things hee might haue the preeminence) by the worde preeminence wee are to vnderstand, Lordship, Rule and Dominion [Page 238] and for the extent and largenesse of Christ his rule and dominion here spoken of,Interpre­tation. it is said to be in all things, these wordes are diuersly expounded, but the exposition most consonant to the concext, and consenting with other places of Scripture, I take to bee this, that Christ hath rule and dominion ouer all reasonable creatures both quicke and dead, and for this, wee haue warrant from a Paralell, and like place, Rom 14 9. where the Apostle saith, that Christ therefore died, and rose againe reuiued, that hee might bee Lord both of the dead and quicke: that place may serue as a fit commentary and exposition of these words.

Object. Yet heere a scruple and doubt may happily arise, some may say, was not Christ Lord of quicke and dead before his death, he is God equall to his Father, and absolute and soueraigne Lo [...]d of all, from all eternity?

Answ. As he is God, and according to his diuine nature, he is a Lord ouer vs before his death, because we were all made by him, and whatsoeuer we haue, we haue from him; but as he is man, he obtained dominion ouer quick and dead, by his death and resurrection; as Saint Peter saith in his sermon Act. 2 36. that after his resurrection, God made him Lord and Christ, because as man, he receiued domi­nion and Lordship from the Father, which he had not be­fore, and in this respect Christ himselfe saith, Mat. 28.18. All power is now giuen vnto mee in heauen and in earth, and that is the meaning of the Apostle,Rom. 13.9. when hee saith, Christ therefore died, and rose againe, and reuiued that hee might be Lord both of the dead and quicke. And so the words in this place are thus to bee conceiued, that o­uer Doct. 10 all both quicke and dead, he might haue Lordship and dominion.

From the words thus vnderstood obserue we in a word, that it is a prerogatiue of Christ Iesus, to be Lord of quicke and dead.It is a prero­gatiue of Christ Iesus to be Lord of quicke and dead. How then can the Papists defend their Popes supereminent power, that fulnesse of power they say the [Page 239] Pope hath ouer the soules of men departed (as they say) in purgatorie, to reclaime, or to loose them from thence at his pleasure, and to open o [...] shut heauen to whom he will, not to say any thing of the error of the place, it beeing but a fable, how can they maintaine that power of their Pope, without incroaching vppon the prerogatiue royall of Christ Iesus, who is soueraigne Lord of quicke and dead, Vse. who hath the keies of hell and death, Reuel. 1.18.Confutation of the Popes supereminent power. They alledge that hee doth it by vertue of his commission, by power committed vnto him, as Christ his Deputy and spi­rituall Magistrate, but that is as full of doubt as the former, and a taking of that for granted, which cannot bee proo­ued: they must first proue the Pope receiued such power (which they cannot) before thence they conclude, that which they inferre vpon it, or else they build on the sand: let it suffice onely to haue pointed at this; That which we are to marke, as a ground of more profitable instructi­on, is this: the Apostle saith not, Christ is the head, &c. that he might be Lord ouer all both quicke and dead, but that he might haue preeminence ouer them: whence ari­seth this conclusion. That Christ is then Lord ouer all, when in all hee hath preheminence: or more specially Doct. 11 thus, then is Christ our Lord,Thē is Christ our Lord when he hath preeminence ouer vs. when hee is not onely known by that title, but when he hath preeminence ouer vs, when his power ruling vs, (namely) the power of his spirit and grace is more eminent, and doth shew it selfe a­boue any other power, either within or without vs, when his power of grace hath preheminence, and preuailes ouer the inward strength of our corruption, and ouer any out­ward power drawing vs to sinne; then is Christ our Lord, for as we know in ciuil matters, he is not a Soueraigne and chiefe Gouernour, who hath any ouerruling and higher power aboue him. So Christ is not our Soueraigne Lord, if any other power ruling in vs, bee aboue or equall to his. himselfe hath taught vs, that he is then our Lord, when he ouerrules the strength that doth stand in opposi [...]ō against [Page 252] him, Luke 11.22. Wheresoeuer he rules, he is stronger then the strong man armed, holding possession, he comes vpon him and ouercommeth him: hee taketh from him all his armour wherein hee trusted, and deuideth the spoiles. Hence it is that in the Epistle of Iude verse the fourth, hee is said to bee Lord and Master, or Ruler, for so the words are in the originall, which denie that onely Ruler, who is God, and our Lord Iesus Christ, these two are put together to signifie that where Christ is a Lord, he is a ruling Lord, he hath soueraignty and preeminence: I neede not further to stand to prooue the point, but yet for more speciall direction, some may happily desire, to bee enformed, how they shall know when the grace of Christ hath preeminence, Quest. and is more eminent then their corruption, or any other thing, for heerein many are de­luded and deceiue themselues, thinking that the grace of Christ hath preeminence, and is predominant in them, when they haue onely that grace, which is common to them, with meere naturall men, I meane power restrai­ning them from grosse sinnes, seruing onely to leaue with­out excuse. Answ. ) For our direction therefore in this case, we are to know that then the grace of Christ hath preeminence in v [...], when it is powerfull not onely to restraine from euill, and to order the outward conuersation to some tempora­rie conformity to the word of God, but when it is power­full in good things, and in good actions, especially of the immediate worship and seruice of God, and that in a dou­ble respect.

First, making vs to doe good things willingly, cheerful­ly, and not of constraint, as wee are compeld by Law, ei­ther of God or man, but euen so, as if there were no Law to compell vs, for the preaching of the Gospell ministreth the spirit, saith the Apostle, Galat. 3.5. and the spirit of Christ, makes the people of God, a free and a voluntary people, seruing God not of constraint, but willingly, Psal. 110.3. The Psalmist saith, thy people shall come willingly [Page 253] at the time of assembling thine army in holy beauty.

Secondly, making vs doe good things in sincere obedi­ence to the commandement of God, and to the glory of Christ Iesus, that the glorious name of Christ may bee magnified in vs, and by vs in all good duties, Phil. 1.20. this was Pauls hearty desire: As I heartily looke for and hope that in nothing I shall bee ashamed, but that with all confidence, as alwayes, so now Christ shall be magnified in my body, whether it be by life or by death. Vse.

By these two things found in vs,Triall of our selues, whe­ther Christ be our Lord or no. we may know that the grace of Christ hath preeminence in vs, and let vs heereby try and examine our owne selues, whether indeed Christ be our Lord as we professe or no, wee hold it an Article of our faith, that we beleeue in Iesus Christ our Lord: now if Christ be our Lord, not in title onely, but in truth, then hath he preeminence, hee preuailes by his grace ouer the inward corruptions of our hearts, I leaue the examination to euery mans conscience, yet we must know, that this is a duty incumbent and lying vpon vs, that as wee professe Christ our Lord, so wee ought to finde the grace of Christ powerfull in vs, and that this is not a thing arbitratory in different and left to vs at pleasure, but a matter of neces­sity, consider we these things.

First, the Apostle hath sayd, 2. Cor. 4.3. if the Gospell bee hid, it is hid to them that are lost, so certainely much more, if Christ the matter and substance of the Gospell be hid, if he doe not appeare, and shew himselfe predominant and powerfull by his grace in our hearts, it is more then a probable argument of perdition.

Againe to professe Christ our Lord, and not to finde his grace powerfull in vs, is made by the Apostle, the knit­ting vp of many great sinnes in one bundle. 2. Tim. 3.5. the Apostle hauing spoken of many grosse sinnes, he shuts vp all in this, that they haue a shew of godlinesse, but haue denied the power thereof. To pretend Christ to be our Lord, and not to finde his grace powerfull ouer the cor­ruption [Page 252] [...] [Page 253] [...] [Page 254] of our hearts, it containes the guiltinesse of many sins, yea at the day of iudgment it will adde waight to the guiltinesse of other sinnes, for then a professour of Christ being found an adulterer or a drunkard shall bee challen­ged and condemned not onely for his whooredome or drunkennesse, but for the abuse of his profession, his coun­terfet profession of religion, his profession of Christ a Lord, yet weak and without power to ouermaster his cor­ruption shall aggrauate and adde waight to the burden of his sinne, and presse him downe to deeper condemna­tion.

If then wee would not seale it vp to our selues that wee are such as are appointed to euerlasting perdition, and if we would not cloth our other sinnes (odious enough in themselues) with more guiltines, and make them stand with more foule and vgly faces in the sight of God, his Angels and Saints at the day of iudgment, then let vs learn it to be a matter of necessity, that as wee professe Christ our Lord, so we are to find his grace powerful ouer vs, ma­king vs cheerfull in all good duties, and to good things in sincere obedience to the commandements of God, and so as the glorious name of Christ may be magnified. Obserue one thing further, the Apostles doctrine of our vnion with Christ and of receiuing life from him it ends in this, that Christ might haue the preeminence, whence it followeth, in our profession of the Gospell, touching iustification, Doct. 12 sanctification, resurrection and all things pertaining to life and saluation,In our profes­sion of all things to come from Christ tou­ching life and saluation wee are to seek no­thing lesse thē our own glo­rie. to come from Christ, we ought to seeke no­thing lesse, then our owne glory, in the doctrine of the Gospell all things end in the honour and glory of Christ, that he might haue the preeminence in all things.

And againe the Gospell sets forth vnto vs heauenly and eternall things, not deserued by vs but giuen of the meere grace and goodnes of God, therfore in professing the Gos­pell we are not to seeke our owne glory, and let euery true beleeuer make this vse of it, when any gift or grace of [Page 255] Christ in him is magnified, let him returne the glory to to the right owner Christ Iesus: Vse. if thou be praised for any gift grace or good worke,Wee are to yeeld to Christ the glory of euery gift and grace that in vs. know it is not thou that art prai­sed for any gift grace or good worke, but Christ in thee to whom all honour and praise is due, hee is the head the be­ginning the author and the worker of all good gifts, ther­fore in euery good thing commended in thee, must he haue the preeminence: it is an incroaching vpon his right to take any part of the glory to thy selfe.

The words of this verse as they haue reference to that which is immediately premised are a proofe of Christ his preeminence in all things, but they may more fitly be con­ceaued as standing in relation to the Apostles general pro­position laid downe in many verses.

That saluation comes vnto vs from God the Father by his Sonne Iesus Christ.

And then they containe a Second reason to prooue Christ his sufficiency to redeeme vs and the argument is from the eternall decree and good pleasure of his Father, that he had so decreed, that Christ should be a sufficient redeemer which is propounded vnder the matter of his sufficiency (namely) all fulnesse dwelling in him, that it pleased the Father, that in him should all fulnesse dwell and therefore he is a sufficient redeemer, and this is the connexion & general scope of the Apostle in these words. We find the sentence in the originall thus laid downe, for it pleased that in him the word (father) is not expressed, but yet that word which is heere rendred (pleased) being the same word that is vsed by the Euangelist Mat. 3.17.Interpreta­tion. to sig­nifie and reueale the good pleasure of the Father, it may well be referred to the eternall decree of God the Father, [Page 256] and the sentence thus made vppe (it pleased the Father) that is to say it was the decree and good pleasure of the fa­ther, from all eternity (all fulnesse) by fulnesse we are to vn­derstand the fulnesse of the Godhead spoken of chap. 2.9. because that is not really communicated to vs, but certen finite and created effects of it, and the Apostle heer speaks of such fulnesse as dwelling in Christ, the head is commu­nicated to his members, neither that fulnesse spoken of Ephes, 1.23. for by that is meant the Church: but the ful­nesse of grace and merit according to that Iohn. 1.14.16. verses: the worde was made flesh, &c. and (of his fulnesse haue all we receiued grace for grace, &c) the Apostle here proues the sufficiency of the work of redemption wrought by Christ, and that by the sufficiency and perfection of merit to life eternall: Thus then we are to vnderstand the words, that it was the good pleasure of God the Father, that in Christ should dwell all fulnesse and perfection of grace and merit to life eternall.

Now heere much might bee spoken of the necessity of Gods eternall decree, which is the force of the Apostles ar­gument, that the Father decreed it in his eternall councell, that Christ should be a perfect redeemer, and therefore it must needs come to passe, and likewise heere wee might speake of the contingent and necessary comming to passe of things of the necessity of coaction and infallibility, but I passe by these things.

The first thing we are to marke is, that it pleased God to Doctr. 1 apppoint the fulnesse that should be in his owne sonne, for he gaue not his spirit to him by measure Iohn 3.34.The Lord hath appoin­ted euery mans mea­sure of gifts that he would in time be­stow vpon him. Wee may inferre vpon it a generall conclusion that the Lorde hath appointed euery mans measure of gifts, that hee will in time bestow vpon him of whatsoeuer, whether inward or outward, for his will appointing and disposing of all other things, it may not bee excluded from the appoint­ment and disposition of the measure of gifts hee vouchsa­feth to euery one; to insist in one particular in stead of ma­ny [Page 257] the Lord hath appointed euery mans measure of foode and rayment and therefore Agur, Prou. 30 8. prayed that the Lord would feed him with food conuenient or, as the wordes are to bee vnderstood with bread of his allowance statute and appointment, with that bread which God in councel had allowed and appointed for him, where by the way, we see warrant for that maner of praier which is with condition, with reference and regard of Gods secret will and appointment, that wee may lawfully and indeede that we ought (though some think the contrary) to ask tempo­rary good things with condition of Gods will, if it may stand with the good will of God that he would grant them vnto vs: (but that by the way.)

Now for the vse Ʋse. of this that euery man hath his portion of gifts at the Lords appointment,Euery one must bee con­tent with his own measure of good things vouchsafed vnto him. let euery man hence learn to be contented with his measure be it neuer so small for why? it is appointed of the Lord, and he in his wisdom knoweth what is meet & necessary for euery one, and if we be not content with our measure vouchsefed, wee take vp­on vs to prescribe to the Lord, & wee determine of things needfull for vs by a leaden rule euen our owne blinde er­ring & deceiuing iudgement which is not able to discerne what is fit & necessary. I might vrge this by many reasons,Two doubts moued and answered. but I speak of it in the beginning of this chapter, only now I wil ad the solution & answering of 2. doubts and questi­ons that may be occasioned from the duty deliuered.

First it may be demaunded seeing wee are to be content with that portion God hath cut out for vs in his eternall decree for the supplying of our wants,1. Doubt. whether it be lawfull to pray against pouerty, sicknes, aduersities, & wants or no, it may seem we are rather to pray for S. Pauls gift.Phil 4 11.12.

Answ. First the proper place of contentation is after the vse of the meanes (namely) labour, Answere: prayer and therefore praier against pouerty, sicknes, aduersities and wants, doth not crosse contentation, they may well stand together, a­gain we must know that we are not to pray against pouer­tie, [Page 258] sicknesse, aduersities and wants simply, but for the dan­ger of sinning which they bring men oftentimes vnto, which manner of prayer respecting the occasionall danger that attends many times on pouerty, sicknesse, aduersities and wants through our corruption, argues no discontent­ment with the portion allotted vnto vs, and so may lawful­ly be vsed, we may pray against pouerty, sicknes, aduersi­ties and wants not simply, but to the ende wee may better glorifie God, expressing or at least including alwaies a con­dition of Gods good pleasure, and to this effect that we be neuer tried aboue that we are able, wee may obserue this in that prayer of Agur, Pro. 30.8.9. Giue mee not pouertie nor riches: feed mee with foode conuenient for me: verse 9. lest I be full and deny thee, and say, who is the Lord, or lest I be poore and steale, and take the name of my God in vaine.

2. Questions or Doubts.The second question is this, whether such as get a porti­on of goods by theft, vsury, oppression, or any other means condemned, may find contentment in those goods, & say with comfort, it hath pleased God to bestow such a porti­on of wealth vpon me?

Object. Answer no, the guiltines of their owne conscience doth set a ba [...] between them and true contentment & comfort.

Answ. The Lord hath appointed they should haue such riches?

Answ. It is true, the euent reueales it, but as curses vnto them, not as blessings, and for further increase of their iudgment when the meanes of getting goods are euill, it is reuealed that the Lord doth purpose to curse men, euen in good things, and that is an heauy curse, and a thing if it were du­ly considered, that is able to shake the heart of any vsurper or greedy cormorant out of his security, and to this pur­pose the Apostle saith; goe to now ye rich men, weepe and houle, for your miseries that shall come vpon you, a hea­uy sentence full of terror, weeping, and howling are part of hellish discord. The next thing we are to marke is, that the fulnes of grace, & merit, is confined to the persō of Christ, [Page 259] and that by the eternall decree of God, (it pleased God the Father, that in the person of Christ should al fulnes dwell, Doctr. 2 we finde it not sayd in any place of Scripture,Fulnesse of grace is onely found in the person of Christ. that fulnes of grace should or did dwell in any Saint whatsoeuer. The Papists are not able to warrant that they affirme of the vir­gine Mary, that shee was full of grace, though they would faine ground it on the salutation of the Angell, Luk. 1.28. for so they translate, Haile Mary full of grace,Note. but falsely and corruptly, and that may appear by the vse of the same word, Ephes. 1.6. & that by their owne translation, wher­in he hath gratified vs &c. say they in that place. And the iudgement of Chrysostome is cleane against them, and that with a very good reason, [...], &c. he saith not grace, which he hath giuen vs, but [...] whereby hee hath made vs freely beloued, which is agreeable to our translation, Luk. 1.28 thou that art freely beloued. So then notwithstanding this coloured cauill it remaines a true conclusion, that the fulnesse and perfection of grace is not, nor hath beene found in any one in this life, but in the person of Christ. What a hellish pride therefore is it of some to be blowen vp so high as they dreame of perfecti­on, of inherent grace in themselues in the time of this life.

I hope theres none amongst vs of that opinion, and Vse. 1 therefore the vse of this may be vnto vs rather for comfort then reproofe, and may teach vs first of all,Finding in our selues but small begin­nings of grace truly wrought we are not to bee discou­raged. that we are not to be discouraged, though we finde in our selues but small beginnings of grace, if it be true grace, for the Lord giues grace vnto vs, according to the manner of our receiuing, as the infirmity of our nature is able to receiue it, which is not capable of perfection, it is like a glasse with a narrow mouth, and of small capacity and receipt, and the instru­ment of receiuing which is faith is weake and feeble, and the Lord (as here we are taught) hath in his eternall coun­cell designed fulnesse and perfection of grace in this life, onely to the person of Christ. There wee may comfort [Page 260] our selues if any of vs finde but a small measure of grace truely wrought in vs, Mat. 13.33. the Kingdome of hea­uen, saith our Sauiour, is like leauen hid in three peckes of meale, and Gods Kingdome is set vp in the heart, vpon very small beginnings, the very beginning of grace is comfortable, if it be true grace.

Quest. How shall wee know (will some say) that we haue true beginnings of grace?

Ans. I answer, holding to the comparison of our Sauiour, if grace be in vs as leauen hid in meale, which is penetrans & diffusiuum, peircing and of a spreading nature, if a pro­portionable measure of grace be found in euery faculty of our soules, not onely illumination in the minde, but a mea­sure of Sanctification in the will, affections and in all the powers of our soules for sanctifying grace cannot be truly wrought in one part or faculty of the soule, but it will dif­fuse and spread it selfe ouer all the rest, hence is renation of Gods image in man called a new creation, which is entire of the whole man, if grace be thus proportionable in euery faculty of the soule, then it is truely wrought, and then though it be but small in measure, yet it will afford vs mat­ter of singular comfort. And know wee on the contrary that if we haue our heads abounding & ouerflowing with knowledge, and yet our hearts empty of good affections, grace is not truely wrought in vs, and in time of tempta­tion and triall it will failes vs, and wee shall finde no com­fort in it.

Vse. 2 For the second vse is it so, that fulnesse of grace is onely found in the person of Christ,We must hun­ger and thirst after righte­ousnesse. Mat. 5.6. then wee must learne that lesson that hath a blessing set on the head of it, by Christ himselfe, and a comfortable promise annexed, blessed are they that hunger and thirst after righteousnesse for they shall be satisfied, we are in this life to be in continuall hun­ger & thirst after grace, neuer to finde our selues full, & as it were glutted and purged with any grace, but euer to finde an emptinesse and such a want of that grace, that is [Page 261] truely wrought in vs, as doth require further supply and filling vppe, and that wee may bee content to breake through any danger, to attaine to a greater and more full measure of the same, as wee say in our common Prouerbe, Hunger will breake stone walles, it will force a man to doe things aboue strength; yea, wee finde it recorded in stories (as 2 King. 6.19.) it hath made some of the tendrest bowels and most affectionate in regard of Sexe, euen women to forget naturall affection, such an impatient and holy feeling must wee haue of the want of a full measure of grace, and such an hungring desire to bee further filled with grace that is already wrought in vs, and to that ende wee are to vse all good meanes of further increase of it, hearing, reading, conferring, and continuall meditating in the word of God, prayer, &c. and to vse them with earnest intention of heart and minde, wee can witnesse with our selues, that when wee haue beene hungry wee haue vsed meanes of fil­ling our bellies, and of satisfying our hunger with our best endeauour: so must wee with all earnest endeauour vse the meanes of further filling our hearts with that grace that is begunne in vs; many there bee who hap­pily renounce the error of supposed perfection, and they will confesse that to bee an errour, yet notwithstanding they feele not their owne emptinesse and want of grace, as they ought, they haue a soothing and pleasing con­tentment,Note. they haue as they imagine a competent and sufficient measure of grace: for example, of faith, they be­leeuing the remission of their sinnes through the bloud of Christ, though that faith neuer shew it selfe, by any loue or zeale to the glory of God, or any earnest care of the good of their brethren, they thinke they haue a [...] of faith; yea, some out of their blindenesse and out of their presumption dare say, their faith is so strong that the deuil cannot hurt them; such persons cannot haue any hun­gring and longing desire after further increase of faith, [Page 262] they thinke it matters not, whether they profit, and bee further built vp in faith by the vse of the meanes or no. I referre such persons but to that one place, Luk. 6.25. where they finde a woe denounced against them, and that out of the mouth of Christ himselfe, woe be to you that are full, what? full of faith and grace? No, that is farre from the meaning of Christ, he knew well there is no such fulnesse to bee found, but woe to you that in your owne conceit are full, to you that imagine a fulnesse of grace, and thinke that you need not care for any further encrease, to you be­longs a woe and a heauy iudgement; if then we would not come within compasse of this woe denounced by him who cannot lye, nor be deceiued, let vs take heed how wee fancy to our selues such a ful and perfect measure of faith, as admits no further increase by the vse of good meanes;Note. I grant there may bee a [...], a full assurance of faith, respectu obiecti, in respect of the obiect (namely) the good­nesse, truth, and power of God, but not respectu subiecti, as it is in vs, in regard of our corruption. Where wee finde full assurance spoken of in the Scripture, wee may obserue it hath relation to the obiect of faith, as Rom. 4.21. wee are not therfore to dreame of a full and perfect faith in vs, but let vs labour to find our weakenesse and want of faith, and euery other grace truely wrought in vs, and hunger and thirst after a further measure of it, and vse the meanes by which it may bee increased,Confutation of the papists. (all fulnesse) I might heere enter into a confutation of that grosse error of the Papists that Christ hath merited but the first grace for vs, that is as they hold, he hath merited that we heereafter by our me­rits may take away our owne sinnes, yea the sinnes of o­thers, Doctr. 3 a wicked and damnable assertion, the right concei­uing of this text,All fulnesse of merit hath re­sidence in Christ as in the proper subiect of it. is a sufficient confutation of it, for in Christ (as heere we are taught) is found all fulnesse of me­rite.

The last thing we are briefely to obserue from this verse is from the last word (dwell) which word doth giue vs to [Page 263] vnderstand, thus much, that in Christ all fulnesse of merit, hath residence and abode, as in the proper seat and subiect, as in the proper mansion and receptacle, the merit of life eternall is properly inherent in Christ, Reason. and the reason is plaine, hee is God and man in one person, therefore hee onely is the proper subiect of merit, for that person that must merit, must be more then a meere man, if Adam had stood in his innocency, hee could not haue merited any better estate for himselfe, because hee was a meere man, much lesse can we in the state of corruption; the ground of merit euen in Christ is the personall vnion.

So then for the vse Ʋse. of this, the merit of life eternal is not ours by infusion and inherency, but by application and imputation it is not in vs as is sanctification,Merit of life eternall is not ours by infu­sion or inhe­rency but by application & imputation. Luk. 20.35. and as is the loue of God and man, but it is applied and imputed vnto vs, and freely bestowed vppon true beleeuers in Christ; it is not (as one saith well) any dignity in vs but a dignation of vs, an accepting & accompting vs worthy in Christ, we haue the very phrase, they that shall be compted woorthy &c. the Papists the defenders of inherent worthinesse, and merit of works.

Obiect that 2. Pet. 1.4. Object. that true beleeuers are partakers of the diuine nature, and that doth raise vp their workes to an higher dignity, and addes a woorth of heauen vnto them.

For Answer, we are to marke the text, Answer. the Apostle saith not [...] of the God-head or the nature of God, which is essentiall and incommunicable, but [...] of the di­uine nature, which is nothing else but a quality created contrary to our old corrupt nature, euen the image of God renued, as the Apostle sayth, in that ye flye the corruption which is in the world through lust. They cannot thence prooue that we are deified, or one with God by personall vnion, which they must, before they can euince from thence any merit of our workes. True beleeuers are par­takers of the diuine nature, (that is they haue the spirit of [Page 264] God dwelling in them by the graces of righteousnesse and holinesse which is the image of God, and those graces be­ing not perfect in vs bring forth an imperfect fruit which can neuer merit truely and properly.

This verse is a further amplification of the Apostles se­cond argument, whereby he proues Christ a sufficient re­deemer, and the ground of this also is from the eternall de­cree of his Father, for that must be resumed (it pleased the Father) (by him to reconcile) the matter, substance and generall proposition laid downe in this verse, is this.

That it pleased the Father, that the death of Christ in whom all fulnesse of merit is found, should bee a full and perfect attonement and reconciliation of all things to himselfe.

This is generally propounded in the first words, and by him &c. and then it is further explaned with some change and variety of phrase, and withall there is mention made of the special meanes of reconciliation (namely) the death of Christ, and that his bloudy death vpon the crosse in those words (and to set at peace by the bloud of his crosse. In the last words we haue a distinction of all things recon­ciled in respect of place, that some be in earth and some be in heauen (both the things in earth and the things in hea­uen.) These are the generall parts of this verse.

Come we to the first thing the generall proposition (& by him) to reconcile all things vnto himselfe,Interpreta­tion. by him, that is, by Christ, not as an instrument as the Papists say, Christ is but a minister yet a chiefe minister of reconciliation, for so they would bleare the eies of such as read their annota­tions in their Rhemist testament: we are not so to vnder­stand the words of the Apostle, but by him as a materiall [Page 265] and meritorious cause of reconciliation as the Apostle saith, 2. Corin. 5.19. God was in Christ reconciling the world to himselfe, not imputing their sinnes vnto them, (to reconcile) that is to set at one and to make of enemies friends as the Apostle saith, Rom. 5.10. When wee were enemies we were reconciled to God, by the death of his sonne taking away the cause of enmity and difference, (namely) sin, for so long as that remained vntaken away, no friendship could be betweene God and man, and ther­fore we haue it in the place before named 2. Corin. 15.16. not imputing their sinnes vnto them (all things) (that is) all things in heauen and earth that he had appointed to be reconciled (to himselfe) these words haue reference to the word Father in the verse before. Thus then we are to con­ceiue these words, it pleased the Father by Christ not as an instrument but as the meritorious cause to make al that he had appointed to be reconciled euen at one and at peace with himselfe, remouing al cause of enmity between them and himselfe.

Heere first we are to marke the connexion of this verse Doct. 1 with the former,Our reconci­liation with God is euer grounded on fulnesse of merit. that the Apostle coupleth & conioyneth these two together that it pleased the Father. That in him should all fulnesse dwell, and by him being full of merit to reconcile all things vnto himselfe, whence it followes that our reconciliation with God, is euer grounded on the ful­nesse of merit: fulnesse of merit in naturall order euer goes before reconciliation with God as the ground of it, and the reason is this, reconciliation with God is an agreement and an attonement made betweene God and vs, by taking away sinne the cause of difference, now sinne is not taken away without full satisfaction made vnto God and hee is not satisfied but by fulnesse of merit answering his iustice, euen such merit as is able both to appease his wrath, and procure his louing fauour, for no imperfect thing can satis­fie the iustice of God, therefore fulnesse of merit euer goes before reconciliation with God.

For vse Ʋse. of this, as it is in the naturall order of these things that fulnesse of merit goes before reconciliation with God,We must ap­prehend ful­nes of merit before we can be perswaded of reconcilia­tion with God. so is it in the comfortable apprehension of them that are reconciled to God, wee must first apprehend by Faith the fulnesse of merit, before we can be perswaded of our reconciliation with God, the conscience of man will neuer be truly quieted and pacified touching reconciliati­on with God till hee come to apprehend by faithfulnesse of merit in Christ, though a sanctified life and good works, doe make our calling and election sure 2. Pet. 1.10. and it is the obiection of the Papists that our confidence in God touching the fauour of God, ariseth not onely of Faith, but of good works, and for this they alleadge 1. Ioh, 3.21. if our heart condemne vs not, then haue we boldnes towards God, yet wee must know that a sanctified life and good works giue no assurance of themselues by their own merit or worthinesse (as the Papists teach) but as they haue relation to Faith, whereof they are euident signes, and as they haue their life and actiuity from Faith, for mark, that place of Peter, giue diligence, saith hee, to make your calling and election sure, in doing these things; but what? doe these things done simply of themselues make sure our calling and election, no, no such matter, but as they are ioyned & knit vnto faith, so saith the Apostle, verse 5, ioyne to your faith vertue,2. Pet. 1.5.6.7. and with vertue knowledge, &c. so then good works of themselues, breed no assurance of Gods fauour, but as they are ioyned with faith, and doe issue out from Faith,Rom. 5.1. it is the plaine doctrine of S. Paul that being iustifi­ed through faith, we haue peace toward God, through our Lord Iesus Christ, peace and confidence towards God, touching his fauour and our reconciliation with him ari­seth from iustification by Faith, and that hath euer relation to the perfect merit of the obedience and death of Christ, to the fulnesse of merit found in him, I may heere be bold to relate as fitting to this purpose a worthy obseruation of Luther, I haue seene (saith hee) many among the Papists, [Page 267] who haue painefully trauelled and vpon meere conscience haue done as much as was possible for them in fasting, praier, and other exercises, and all to this ende that they might obtaine quietnes and peace of conscience, notwith­standing the more they trauelled, the more they were stric­ken downe with feare, and especially when the houre of death approached, they were then (saith hee) so fearefull that I haue seene many murtherers, and other malefactors condemned to death, at the time of execution dying more couragiously, and more comfortably then they did. This Luther obserued in his time, and there is reason for it from the word of God, for it is impossible that the conscience should euer bee pacified concerning reconciliation with God by any good thing found in vs, no, not by faith it selfe for the goodnesse of it, or done by vs by the merit of it, but onely by faith apprehending the fulnesse of merit, and that found onely in Christ.

The next thing we haue to marke, is to be gathered from Doct. 2 the word (reconcile) that word giues to consider of a fore­going enmity and disagreement,There is en­mity and dis­agreement between God and vs, till we be reconciled vnto him. for reconciliation is euer (as we know) of parties at difference in regard of offence. So then hence wee are taught; that before we are reconci­led to God by Christ there is enmity and disagreement betweene God and vs, hee is an enemy vnto vs and we are enemies to him; the Scripture is plentifull in the proofe of this, we need goe no further then the verse following,Col. 1.21. you which were in times past strangers and enemies, in time be­fore your reconciliation with God, there was enmity be­tweene God and you.

Let the vse Vse. of this be,We are to la­bor for speedy reconciliation with God. to teach vs to labour for timely and speedy reconciliation with God by his sonne Iesus Christ, I meane, for actuall reconciliation, for though such as be­long to Gods election, are in Gods purpose, and material­ly by the death of Christ reconciled to God, yet that is not comfortable till it be knowne to vs, we must labour for a­ctual reconciliation with God by a iustifying faith, and for [Page 268] assurance of it by the spirit of God to stirre vs vp to this du­ty, consider this, is God our enemy? who then can be our friend; as the Apostle saith on the contrary, if God bee with vs, who can be against vs, Rom. 8.31. so if hee bee a­gainst vs, who can be for vs, if God who should comfort vs in time of trouble and distresse be angry with vs, then our trouble and distresse is doubled vpon vs, it is is both gree­uous and paineful vnto vs, and it is mingled with bitternes of the curse, it is an accursed trouble; in a word, if God be offended with vs, and wee not actually reconciled vnto him, all the creatures are at enmity with vs, all the iudge­ments of God attend vs, yea we are liable, not only to com­mon miseries, but to strange and sudden iudgements, as we see some vnrepentant sinners suddenly ouertaken by the hand of God many times in their greatest delights, e­uen in the Sun-shine, Sodome was destroied, and so it may be with vs for any thing we know;Gen. 19.23.24. therfore this exhortati­on is needfull, that with speed we labour to be reconciled to God, it was not for nothing that the Apostle did so ear­nestly enforce it. Now we then, as Ambassadors for Christ, we pray you, yea God by vs, and Christ himselfe doth in­treat you,2 Cor. 5.20. that you would not contemne his grace, cast off his merits, and lightly regard his death, wee pray you in Christs stead, that ye be reconciled to God.

I doubt not vpon due consideration of this truth, euery one will confesse it a thing needfull to bee reconciled to God, yet there bee many things to hinder the practise of this so necessary a duty, and one great hinderance of it, I will discouer, and that is the want of feeling our owne mi­serie in which wee are by nature,Note. many blesse themselues in their naturall state, and feele no want of the bloud of Christ for reconciliation with God, they feele not them­selues disioined from God, both in regard of holinesse and happinesse, and that there is in their whole man, both body and soule, an horrible confusion, their vnderstan­ding full of palpable darkenesse, their will peruerse, abhor­ring [Page 269] that is good, their affections raging and inordinate, and if they should die in that state, that they should enter into that vnspeakable misery, that hath no end but shall continue for euer in hell, this many feele not, and so ne­uer seeke after reconciliation with God, and to bee free from this misery, wee must therefore looke into the word of God, that discouers our misery, and labour to haue a liuely sence and feeling of it,The first step to blessednes. for that is the first steppe to blessednesse, to know and feele our owne misery, & know for a truth, that we can neuer with true comfort applie the sweet promises of the Gospell touching remission of sins, till wee haue a true feeling of our owne misery, it is the order Christ himselfe hath taught to bee held in our comming to him with hope of comfort. Mat. 11.28. Come to me you that labour, you that feele your sinnes and are pressed with the waight and burden of them, and you shall finde ease, none but you.

We are futher to marke that the Apostle sayth, it plea­sed Doct. 3 the Father to reconcile all things vnto himselfe,Euery sin is a­gainst God. hence wee may gather, that euery sinne is against God, euery sinne reacheth vp to heauen, and is an offence against God himselfe, reconciliation heere spoken of being an agree­ment betweene God and sinnefull man, it must needs be that euery sinne is against God to whom reconciliation is made, we read Psal. 51.4. that Dauid in the confession of of his adultery doth auouch it with repetition & doubling against thee, against thee onely haue I sinned, and the Lord himselfe sayth, Gen. 20.6. that he kept Abimelech from adultery, and in that from sinning against himselfe, I kept thee that thou shouldest not sinne, not against Abra­ham, but against me.

Reasons of this are these, euery sinne is a transgression Reason. 2 of Gods Law, 1. Ioh. 3.4. and so offensiue to the Law gi­uer God himselfe.

Ob. The Law hath two Tables,Obiection. 1. Ioh. 3.4. the first concerning loue to God, and the second concerning loue to man, [Page 270] therefore it may seeme the breach and transgression of the commandements of the first Table, is onely against God.

Answ. The breach and transgression of any commandement of the first table is directly and immediately against God, but not onely the breach and transgression of a comman­dement of the second table, as it is a transgression is also a­gainst God, for euery euill word spoken or deed done a­gainst man hath a double relation, either to God as a trans­gression of his Law, or to man in the hurt arising by it vnto man, as a transgression, it is a sin, and so against God, and there is such an agreement and combination between the two tables that as the first is fulfilled in the second, for by duties of loue to our brethren we testifie our loue to God, so the transgression of the second, doth redound to the first, and so is also against God.

Reason 2 Secondly, euery sinne is against him that hath absolute and full power to remit it,Ioh 43.25. Mat. 9.5, and that is onely God, by the testimony of the Scribes, and therefore euery sinne is a­gainst God.

Object. If any oppose against this, that in the petition, forgiue vs our debts, as we forgiue our debters?

Answere. The Answer is, we doe remit the trespasses of our bre­thren, not as they are properly sinnes and transgressions, for so the remission of them belongs only to the Lord, and no man is able to doe it, but as they bring detriment and hurt to man, either in body or goods or good name, so man may remit without impeachment or derogation to Gods glory, a man doth remit a trespasse, when hee doth forgiue the hurt arising from thence to himselfe, together with all conceiued anger and malice, but the remission of any trespasse as it is a sinne properly and onely belongs to God, it is therefore a true conclusion, that euery sinne though it bee an euill against man, is not so much against the person of the man vpon earth, as against the Maiesty of God in Heauen.

This truth meets with that erroneous mincing and ex­tenuating Vse. 1 distinction of sinne, made by the Papists,Confutation of a Popish distinction. that some sinnes are veniall, and some mortall; yea, veniall of their owne nature, euen such as are onely besides and not against the Law of God, and may stand with true iu­stice and deserue not eternall death, but are taken away by some temporary punishment, this extenuation of sinne cannot stand with the doctrine now deliuered, for if euery sinne be against God who is infinite in Maiesty and Glory, it must needes deserue infinite punishment, the greatnesse of euery offence against any person in the common-wealth is euer measured and esteemed according to the dignity and quality of the person against whom it is committed, so sinne being against God, the due deserued punishment of it, of necessity must be answerable to the offence of so high a Maiesty, there being euer a proportion betweene the Law-giuer, the Law it selfe, and the punishment due to offendours, it is therefore to bee renounced as a shifting vaine distinction inuented by the Papists to obscure the great grace of God in the remission of sins; that some sins are of their owne nature veniall.

For a second vse; is it so that euery sin reacheth to hea­uen; Vse. 2 and is an offence against God;We are to take notice of the enormity and greatnes of euery sin. hence take we know­ledge of the enormity and greatnes of euery sin, though it be a sin against the second table, though it be an euill word or deede against man, to the hurt of his body, goods or good name, yet wee must know it stayeth not at the man, but reacheth vp to the Lord, and he it is that will be auen­ged of it, euery man can take notice of the grosse sinnes of the second Table, yea, many hold them the onely great sinnes (which indeed they are not) though they bee very foule. But if they wrong their brethren either secretly or in small matters, then they out of their blindnesse of mind thinke it is either no sinne at all, or a trifling sinne, if they can blinde the eyes of men all is well, but know it whosoe­uer thou art, though thou mayst deceiue man and bleare [Page 272] his eyes with a thousand deuices, yet thy sinne is against God, and thou canst not blinde his eyes, no gifts, no bribes, no cunning, can stop or stay him, as he is God, he will haue vengeance for his part, 1. Sam. 2.25. sayth old Ely, if one man sin against another, the Iudge as Mediator may moderate and order the matter, and by his autho­rity cause him that hath done the wrong, (as it is a wrong to man) to make recompence and satisfaction, but as it is a sinne against the Lord who will plead for him? surely, none but Iesus Christ the righteous.

Come wee to the explanation of the Apostles generall proposition in the wordes following (And to set at peace) where we see a change of the phrase,Interpreta­tion. and expressing of the speciall meane of reconciliation. To set at peace, is all one in substance with the former phrase, to reconcile, and so to be conceiued (namely) to set at one to make of enemies friends; (Through the bloud) (that is) through his bloudy death, it is a metonimicall speech, bloud being put for the shedding of his bloud, and it is added (of his bloud) to sig­nifie the condition of his death, which was accursed, and to make a difference betweene that shedding of his bloud, and the shedding of it at othertimes, as at the time of his circumcision, whipping, crowning with thornes, which were preparatiues to the shedding of his bloud on the crosse, thus then the words are to be vnderstood, and to set at one to make of enemies friends, through his death, and that his bloudy and accursed death on the crosse.

Doct. 4 The first thing wee haue hence to marke is generall, (namely) this,Reconciliati­on betweene God and his chosen, is made only by the bloudy death of Christ. Heb. 7.26. that reconciliation and peace made between God and his Elect, by taking away sinne is onely by the bloudy death of Christ, by Christ his sacrifice on the crosse, the Apostle heere sets it downe as the proper fruit and effect of Christ his death, and wee finde it not in any place of Scripture ascribed to any other thing, but onely to the death of Christ, and for this wee haue many preg­nant places, now in the end of the world, hath he appeared [Page 273] once to put away sinne, by the sacrifice of himselfe, Heb. 10.14. with one offeringe hath hee consecrated for euer them that are sanctified; our Sauiour sayth, consummatum est, it is finished,Iohn. 19.30. heereby signifying the consummation & perfection of his crosse.

The poynt being cleere it serues for the vse Ʋse. of it, to con­fute the PapistsConfutation of the Papists touching their reall and externall sacrifice, which they hold to bee in the Sacrament of the supper e­uen the very body and bloud of Christ vnder the formes of bread and wine, offered vp to God the Father as a propi­tiatory sacrifice for the quicke and dead, that is their doct­rine, now these two things cannot stand together, that re­conciliation and peace was made by the death of Christ betweene God and his chosen, & that there is another pro­pitiatory sacrifice in the Sacrament, and that wee may yet further see the errour of the Papists and be better settled in the truth taught by our Church grounded on the word of God, consider wee but this one reason, Christ his sacrifice once offered vpon the crosse, is a most perfect and full sa­tisfaction for the sins of Gods Elect and is of infinite end eternall vertue and efficacy, and therefore other reall sacri­fices are needlesse and superfluous.

The learned amongst the Papists reply, Object. that the sacrifice of the crosse is (indeed) of infinite and eternall vertue to satisfie and sanctifie, but yet say they there must bee other sacrifices to represent and apply the vertue and fruit of that sacrifice vnto vs.

There is no more reason why Christ should againe be sa­crificed, Answer. that his owne perfect oblation once offered vppon the crosse, might be applyed vnto vs, then there is that hee should be againe incarnate, that the fruit of his incarnation might be applied vnto vs, for they can shewe no dissimili­tude betweene these things.

They reply further by way of distinction, that whereas the holy Ghost sayeth, Object. wee are sanctified by that oblati­on of Christ his body once offered vppon the crosse, he [Page 274] speakes of the bloudy sacrifice which was sufficient once to be done: but besides that, there is an vnbloudy sacrifice, whereby Christ is offered vnder the formes of bread and wine in the Sacrament, and that is but an iteration of the former, whereby the fruit and effect of the former is appli­ed vnto vs.

This distinction is flat contrary to the plaine text of the Apostle, Answ. Hebr: 10.11.12. for if Christ should bee often sa­crificed, after what manner soeuer it skilles not, then the difference would not hold which the holy ghost makes between the sacrifices of the Law, and the sacrifice of Christ for thus stands the opposition. The sacrifices of the law were often to be offered, but the sacrifice of Christ only once. The Priests of the law had many iteratiue & cōme­moratiue sacrifices of Christ his death, therefore we haue not so now: this is the opposition of the holy ghost, and this falles to the ground, if there be any iteration of Christ his sacrifice; againe, the distinction is absurd and foolish, that Christ should offer himselfe vppon the crosse after a bloudy manner, and in the Sacrament after an vnbloudy manner, for the sacrifice and offering of Christ & his death and suffering, which cannot be without effusion of bloud, are made by the holy ghost all one, Christ cannot be offe­red without dying and suffering,Heb: 9.25.27. therfore this distinction was neuer knowne to the holy ghost, neither hath it any footing in the word: it remaines a truth, that Christ his sa­crifice once offered vpon the crosse, is most absolute, and of infinite merit and vertue to reconcile vs vnto God, and therefore other reall sacrifices whether represen­tatiue (as they call them) or vnbloudy whatsoeuer, are needlesse and vaine, and there is not in the Sacrament of the Supper, any reall externall propitiatorie sacrifice, as the Papists grossely hold and teach.

The next thing wee haue to marke is this, in that the Apostle makes the speciall meanes of reconciliation betweene God and his chosen by taking away of their [Page 275] their sinnes, both the guilt and punishment to be the death and passion of Christ, that it pleased the Father to recon­cile, &c.

Wee may hence conclude, that our iustification in the Doct. 5 sight of God, is not onely by the death of Christ:Our iustifica­tion in the sight of God, is not only by the death of Christ. the thing by which we are iustified in the sight of God, is not the pas­sion of Christ alone, though that is one speciall thing by which we are iustified; for by that, as many as truely be­leeue in Christ, haue onely remission of their sinnes, which is but one part of our iustification in the sight of God; in common reason wee know that reconciliation amongst men is made, when the party offending hath satisfied the party offended, either by himselfe or some other, for the offence, be it really, or in words onely, reconciliation pro­perly goes no further; the party offending, doth not by satisfaction for the offence deserue further fauour, vnlesse there be somthing else ouer and beside that satisfaction; so is it in this case, the chosen of God being the parties offen­ding; God being the party offended by their sin, & satisfa­ction being made to his iustice by the death of Christ, that death alone considered, doth not procure any more than remission of their sins, & deliuerance from al punishment: it doth not also purchase a right to life euerlasting, and so our iustification in the sight of God, is not by the death of Christ alone, but also by the obedience of his life,Some hold that our iusti­fication in the sight of God, is only by the death of Christ. Reas ns con­firming the truth of the Doctrine. our com­pleat and full iustification in the sight of God is by the o­bedience of Christ as well actiue as passiue; it is held by some, that our iustification in the sight of God is onely by the death of Christ, and that the passion, is the onely thing by which we are iustified in Gods sight.

I will therefore labour first to strengthen the truth now deliuered, by some reasons out of the word of god, & then answer such things as are commonly obiected against it.

First therefore consider we this reason: Christ is not onely the price of redemption, but the end and per­fection of the Law: to what purpose? for righteousnesse [Page 276] vnto euery one that beleeueth, they are the very words of the Apostle, Romanes 10.4. Christ perfectly fulfilled the Law for righteousnesse vnto euery one that beleeueth. Therefore euery true beleeuer is iustified in Gods sight, not onely by his death and passion, but by his righteous­nesse imputed.

2 Secondly, we finde these two things, righteousnes, and redemption, to be seuerall and distinct benefits bestowed on true beleeuers, but ye are of him in Christ Iesus, who of God is made vnto vs, wisedome, and righteousnesse, and sanctification, and redemption. Therefore by the death of Christ,1 Cor. 1.30. the price of redemption, we haue only deliuerance from sin and deserued death, and not the gift of righteous­nesse, to life eternall, they are distinct benefits.

Thirdly, whole Christ is giuen vnto vs with all his be­nefits, 3 for hee was incarnate, and borne not for himselfe, but for vs, Isay 9.6. vnto vs a child is borne, and vnto vs a sonne is giuen, that hee might bestow himselfe wholy on vs as a Mediatour, and all the workes of mediation, as (namely) his holy incarnation, his fulfilling of the Law, and his suffering for sin, therfore we by faith are made par­takers of the righteousnesse of Christ, as well as of the me­rit of his death: if it were not so, then it would follow that halfe Christ, Christ onely suffering, and not working, were giuen vnto vs.

Fourthly, the Apostle saith, Romanes 5.19. As by one 4 mans disobedience many were made sinners, so by one mans obedience many shall bee made righteous; where hee compares Adam and Christ together, that as many as were made sinners by Adams sinne imputed vnto them, so many are made righteous by the obedience of Christ imputed.

Object. If any except against this, and say, the Apostle there meanes Christ his obedience in submitting himselfe wil­lingly to the death, in which it was his Fathers will, hee should suffer for his chosen.

I answere, Answ. that the Apostle speaks not only of Christ his obedience to death, but generally of his whole course of righteousnesse both in his life and death, and that is eui­dent in that hee calls it the gift of righteousnesse, vers. 17. an [...] the reigning of grace by righteousnesse through Iesus Christ, vers. 21. These reasons do plainly euince this truth, that true beleeuers are iustified in the sight of God, not on­ly by Christ his death, but also by his actiue obedience, & his perfect fulfilling of the law for them being imputed vnto them.

Now against this it is commonly obiected, Objections a∣gainst the do∣ctrine deliue∣red, answered that Christ fulfilled the Law for himselfe, and therefore his death a­lone, is that by which we are iustified in the sight of God.

Christ as man fulfilled the Law for himselfe, that hee Obiect. 1 might be an holy high priest in both natures, Answ. but as medi­ator God and man, hee did not, neither was bound to ful­fill it for himselfe, for in that his flesh was personally vni­ted to his Godhead, it was in it selfe fully sanctified, and from his very conception in the wombe of his mother, most worthy to be blessed with eternall life, and had right to eternall life, as the flesh of the sonne of God, but yet Christ of his owne accord became subiect and fulfilled the law for vs.

It is said againe, wee read that by the bloud of Iesus we Obiect. 2 haue entrance, wee haue ius ingrediendi in Sancta, Hebr. 10.19. nempe coe­lum, (that is) right to eternall life by the bloud of Christ, Rom. 5.9. we are iustified by his bloud, and we shall bee sa­ued from wrath by him.

There is such neerenesse and affinitie betweene the pas­sion of Christ and his actiue obedience, Answer. that the one may not bee seuered from the other. For Christ in suffering o­beyed, and in obeying suffered. When therefore the ho­ly Ghost saith, that by the bloud of Christ we are iustified, wee are to vnderstand it as a figuratiue speech, where one part of the obedience of Christ is set downe for the whole. Thus we finde iustification ascribed to the resurrection of [Page 278] Christ Rom. 4.25. which indeed doth only iustifie by way of testimonie and application, and not by satisfaction, as doth the obedience of his life and death.

Obiect. 3 Some doe further obiect on this manner, say they, such as truly beleeue in Christ are freed by Christ from the guil­tinesse and punishment of their sins, and are in & through him adopted to be the children of God, & by their adop­tion haue right and title to heauen, yea they are coheires with Christ, Rom. 8.17. and therefore are iustified only by Christ his death and passiue obedience.

Answere. To this I answer, that iustification hath euer adoption annexed vnto it, and such as are iustified by Christ, are also adopted, and haue receiued power to be actually accoun­ted the children of God by Christ, but we must know that our adoption comes from the obedience of the son of God made man, & from his voluntary subiection to the Law, & his fulfilling of it, the text is plain, Galat. 4.4.5. God sent foorth his sonne made of a woman and made vnder the Law, not borne but made, that hee might redeeme them which were vnder the Law, that wee might receiue the adoption of the sonnes. The obedience of the Sonne of God made man, and made vnder the Law, is that which freeth true beleeuers from vnder the law, and giues them adoption of sons. Christ as the naturall son of God, is heire of his Fa­thers kingdome: true beleeuers as the adopted sonnes be­come partakers of the same inheritance. Christ his media­tion performes to them the grace of adoption, and his me­diation is his holy incarnation, his fulfilling of the Law, and his suffering for sinne, and therefore still it remaines a truth, that we are iustified in Gods sight, not by the death of Christ alone, but also by his actiue obedience.

Rom. 4.5. Obiect.Some obiect that faith is accounted or imputed for righ­teousnesse, and no other righteousnesse required to our iustification in Gods sight, but faith, and therfore the righ­teousnesse of Christ is not imputed vnto vs, to our iustifi­cation.

I answer, Answ. nothing indeed is required on the true belee­uers part but faith, nothing else on his part is necessary to his iustification in Gods sight by the couenant of grace but Faith, yet that Faith must be considered together with the obiect of it (namely) that which it takes hold of, and that is the righteousnesse of God, as the Apostle calls it, 2. Cor, 5.21. and that is the perfect righteousnesse of Christ; which hath all the power and merit of it from his godhead, and is therefore called the righteousnesse of God,Phil. 3.9. and so is Faith counted for righteousnesse, because it takes hould on that which is our righteousnesse in the sight of God, euen the perfect righteousnesse of Christ: other obiections there be but these are the chiefe, and these beeing answered let vs hold it as a truth grounded on the word of God,We are to hold the truth of the doctrin deliuered. that our iustification in the sight of God is not onely by the death and passion of Christ, but also by his perfect actiue obedi­ence imputed vnto vs, before we come to the last wordes of this verse obserue one thing further, the Apostle saith not through the wood of his crosse, but through the bloud of his crosse, power to reconcile, pacifie, satisfie and sancti­fie, is not giuen to the wood of the crosse, but to Christ his painefull suffering on the crosse.Popish super­stition touch­ing the woo­den crosse of Christ, disco­uered to bee most grosse. The papists ascribe much to the woodden materiall crosse of Christ, that it being the instrument of redemption and the Altar on which Christ was offered, it is sanctified and truely called holy crosse, whereas indeed the Scripture neuer calls it holy but rather cursed for the Apostle proues that Christ became accursed for vs in that he suffered on the crosse, and that by testimo­ny taken out of the olde testament, it is written, cursed is euery one that hangeth on tree: yet the Papists will needes force holinesse vpon the woodden crosse,Gal. 3.13. yea they put confidence in it, and pray vnto it, holy crosse saue vs: thus grossely superstitious are they, it is sufficient to haue na­med this among such as renounce and abhorre such po­pish grosse and carnall superstition.

Come we to the last words (both the things in earth, and [Page 280] the things in heauen) these words are a distinction of things reconciled to God, by things in earth we are to vnderstand onely the chosen of God liuing in the world:Interpreta­tion. 1. Tim. 5.21. Obiect. by things in heauen, the holy and elect Angels as they are called.

Haue the elect Angells who neuer sinned neede of Christ a mediatour? this seemes contrary to all shew of truth, for reconciliation is a setting at one, by taking away sinne.

Ans. Angells had need of Christ a mediator, not of redemp­tion from sinne, for so Christ is onely the mediatour be­tweene God and man, but of conseruation in goodnesse and grace,1. Tim. 2.5. that they might by the grace of Christ be con­firmed and set out of danger of defection and falling from God, and that they might againe be knit together with the elect vnder one and the same head Christ Iesus, as the Apostle saith, Eph. 1.10. that he might gather together in one all things, both which are in heauen, and which are in earth in Christ. In these respects the holy Angels had need of a mediator.

Now that which we haue hence to marke, is this, that it pleased the Lord together with the reconciliation of his chosen to himselfe, to worke the confirmation of his elect Angels in grace & goodnes, knitting them inseparably to himselfe, he would not perfect the blessednesse of his holy Doctrin. 6 Angels, without the blessednesse of his chosen amongst men:Gods chosen children are right deare to the Lord. he might haue confirmed them long before, but hee would not, it was not his pleasure to giue them that bles­sing, till Iesus Christ the mediator came and ioyned them with man. Heere then we are taught to see & consider the infinite and vnspeakeable loue of God to his chosen, that his chosen children are right deere to the Lord,Heb. 11.39.40 and of ex­ceding great price with the Lord. We shall find it the argu­ment of the holy Ghost himselfe, to prooue that the Lord had a fatherly, prouident, and speciall regard of his church vnder the new Testament, that the Saints that suffered in time of the old Testament got not the thing promised, be­cause [Page 281] God had respect to vs: God prouiding that they without vs should not be perfected. Where the argument stands thus; That the Lord had a fatherly care ouer vs, because they were not made perfect without vs, and so it doth plainely manifest and euince the Lords wonderfull loue, and his gratious regard of his chosen, that he would not giue his holy Angels their full blessing of their con­firmation in grace, without the blessing of the reconcilia­tion of his chosen, and that this loue of the Lord towards his chosen, may bee yet more cleare vnto vs, consider that the chosen children of God, are so esteemed of the Lord, that for their sakes hee doth many times extend his boun­ty, and bestow temporarie benefits vpon the wicked, if ten of them had been found in Sodome, the whole Citie had beene spared for their sakes. The world doth hate, malice,Gen. 18. mocke and contemne the godly, making more accompt of one prophane Esau, than of twenty true hearted Iacobs, but the Lord whose loue is life it selfe, more esteemeth one Iacob, one faithful seruant of his, then ten thousand world­lings; yea ten of them shall stand before him to turne him from anger to mercy, when hee will not vouchsafe to re­spect ten thousand such as the world honoureth for men and women of great accompt.

Oh then let vs euer seeke and sue to bee within com­passe Ʋse. 1 of the Lords loue, rather than the worlds liking,We are to seek and sue to be within com­passe of Gods loue. and say with the Prophet Dauid, Psalme 4.6. Many say who will shew vs any good? but Lord, lift vp the light of thy countenance vpon vs. Againe, are the chosen of God of such high esteeme and price with the Lorde, that with­out them hee would not perfect the blessed estate of his holy Angels, and by them and for them hee extends his Ʋse. 2 goodnesse to the wicked?Such as feare God, bring much good to the place where they liue. Then let vs haue our eies ope­ned to behold whether good or euill doe come to a land, to a city, or to an house by such as feare God, for the sake of tenne such, the Sodomites had escaped the fearefull plague of fire and brimstone, and for Noahs sake, was [Page 282] Cham preserued. Paul had all the soules giuen him that were in the same ship, Act. 27.24. are these then the hurts of a place, and must bee rooted out, or else we shall not bee well. Oh then learne to see their price with God, and the profit and good that come [...] euen to the wicked, by such men and women as feare the Lord, learne to esteeme of them as we ought; let vs not be like the Gadarenes Mar. 5. to prefer our sin before Christ, and wish any one fearing God to be gone, rather then part with a trifling profit, learn I say, to thinke on the price with God, and profit to men, of such as feare the Lord.

In these words the Apostle applies that which hee hath generally said of reconciliation in ver. 20. to the Colossi­ans in speciall, affirming that they in particular, were re­conciled to God by the death of Christ, that is the propo­sition laid downe in these two verses.

Now this proposition is amplified by a description of the Colossians, what they were before their reconciliation, (namely) strangers and enemies, and you which were in times past strangers & enemies: together with the proper seat and subiect of that enmity (namely) their minds, and that not in the essence and substance of their mindes, but in the qua­litie of them, that their mindes were set in euill workes ill affected.

The second amplification of the proposition is in the verse 22. from the ende of their reconciliation in these wordes, to make you holy and vnblameable, and that before him, in his owne sight, these are the generall parts of these two verses.

I will first stand on that part of the Apostles proposition that is laid downe in the vers. 21. together with the de­scription of the Colossians, before their calling and con­uersion: you which were strangers, Interpreta­tion. that word is metaphori­call, and is put to signifie a spirituall separation and aliena­tion from God. That the Colossians before their conuer­sion, were as strangers vnto God, in respect of spirituall communion, that they had as it were nothing to doe with God, nor he with them, in regard of any spirituall blessing and comfort promised to his children, so doth the Apo­stle expresse it in the state of the Ephesians, cap. 2.12. that they were aliants from the common wealth of Israel, and were strangers from the couenants of promise, and had no hope, and were without God in the world; and makes it further cleare by opposition, ver. 19. that to be strangers is to haue no fellowship with him, either publique or priuat, enemies, that is, such as did hate God, and were hated of God for sinne.

How can it be that any should hate God the chiefe good yea, goodnesse it selfe? Objection.

The wicked hate God, not simply as he is God, Answ. and the chiefe good, but as he is a Iudge and a seuere punisher of sinne, and as the guilty malefactor doth hate the Iudge, not as he is a man, good, liberall, &c. but as he is a iust sen­tencer of his euill deeds, (saith he) thar is, God the Father, (reconciled) that is, actually and effectually, by communi­cating vnto you the vertue of the death of his Son. Thus then the words are to bee conceiued: And euen you Co­lossians, who in times past were estranged from God, in regard of spirituall communion, yea, were such as hated God, and were hated of God, hath God the Father now actually and effectually reconciled.

The first thing that wee haue heere to marke, is, that the Apostle doth not content himselfe to deliuer the generall doctrin of reconciliation between God and his chosen, but he doth in particular apply it to the Colossians, and saith, [Page 284] euen you hath he reconciled.

Doct. 1 Generall do­ctrines must be applied particularly. 1. Tim. 4.2.Hence wee may gather, that generall doctrines taught out of the word, must bee particularly applied to the hea­rers for their comfort or reproofe, or to profitable vse for their edification, we finde it the Apostles charge to Timo­thie, not onely in generall to preach the word, to open and publish the secrets of the Gospell, but to bee instant in im­proouing, rebuking and exhorting, with all long suffering and doctrine, Tit. 2.15. these things speake, and not onely so, Reasons. but exhort and rebuke with all authoritie; the reason & ground of this is twofold.

1 First, because the Lord hath ordeined the preaching of his worde, not onely for the edification of the vnderstan­ding, and for the information of the iudgement and bette­ring in knowledge: but for the reformation of the heart and life, that the heart also may be stirred vp to a loue of God and an hatred of euill, & that especially, bicause in all diuine and holy exercises, the heart and affections, both by naturall corruption and Satans suggestion are most way­ward and vnruly; it is an easie matter to bring the body, and not so hard to attend & to conceiue the doctrine deli­uered, but to bring into captiuitie euery thought to the o­bedience of Christ, as the Apostle speakes, 2. Cor. 10.5. that is a matter of great hardnesse and difficulty, and ther­fore the truth must not onely be taught in generall, but it must also be applied in particular, that the power of it may be felt to a thorow reformation.

2 Againe, some of the hearers of the word are in their na­turall blindnesse and hardnesse, some are possessed with a spirit of slumber fast asleepe in their carnall securitie, others shroud themselues vnder hypocrisie, and therefore they must be dealt withall, no [...] onely with plains and euidence of truth, but with powerfull application of that truth, and earnest importunity; that the ignorant may be informed, the sencelesse and secure may be rowsed, and the hypocri­ticall made to see their sin.

Is it so that generall doctrine must be particularly appli­ed Vse. 1 to some profitable vse, surely,Hearers of the word must suffer in­struction and reproofe as iust occasion is offered to the teacher. then the hearers must suffer both teaching, instruction, and also reprehension, and correction as occasion is offered to the teacher, they must not start aside when the word is opened and applied to their iust reproofe, shew [...]ing them their sinnes, or threa­ning iudgements against them for their sinnes, men must heare with willingnesse and patience the word of iust re­proofe and not quarrell with the affection of the speaker, when they are iustly taxed for their sinnes. If they do, it is not onely an argument of a spirituall phrensie, but of Gods iudgements imminent and ready to fall vpon them when they cannot abide to be touched, but wil haue Prea­chers speake pleasing and flattering things vnto them, this iniquitie, saith the Prophet Isaiah. 30.13.14. shall be vn­to them, as a breach that falleth, both suddenly and reme­dilesse, without all hope of recouery, like the breaking of a potters pot, which is broken without pittie, and in the breaking thereof is not found a sheard to take fire out of the hearts, or to take water out of the pit.

And consider wee,Note. that the word truely taught and applied neuer returnes emptie, for if it worke not godly sorrow and amendment, certainely, it workes, hardnesse and impenitency. It is either the sauour of life to life, or the sauour of death to death, and remember withall what Salomon hath said, Prouerb. 28.9. that hee that tur­neth away his eare from hearing the Lawe, euen his praier shall bee abhominable. Hee that refuseth to heare God speaking in his accusing, condemning and threatninge Law, the Lord in iustice will turne away his eare from his praier, and his praier doth incense the Lord to wrath Vse. 2 aginst him.The Minister of God may apply the pro­mises of the Gospell to particular beleeuers. Learne wee then to submit our selues to bee taught the truth, and to be rebuked for any thing that is a misse in vs.

Secondly is it so, that the word must not onely bee generally taught, but particularly applied, surely, [Page 286] then the minister of God may lay the indefinite promise of the Gospell to the heart of euery particular man for his comfort, and assure him that he beleeuing them, hee shall be saued.

Object. Yea but saith the Papist euery man is a liar, & may both deceiue, and be deceiued, & the minister telling may erre, how doth either the minister know that the man to whom he speakes is of the number of the elect? or how can the man be certaine that the minister mistakes not, when hee doth assure him of his saluation.

See how these enemies of the grace of God and of the word of his grace would fame shift off the plaine euidence of the word, to hold the people in suspence and doubt of their saluation.

Answ. ‘It is not to the purpose, whether the minister know that the man to whom hee speakes be in the number of the elect, the minister doth not, neither is he to assure a­ny man of his saluation, but vpon condition of beleuing, hee doth onely apply the generall promises of the word to euery man particularly vpon condition of be­leeuing. After this manner, the Gospell saith, whosoeuer beleeues shall be saued, the application of the minister is this, therefore beleeue thou Iohn or Thomas and thou shalt be saued, and this is in effect, as if Christ himselfe should say vnto him, beleeue thou, and thou shalt be sa­ued: for to his ministers hee hath committed the worde of reconciliation: 2. Corin. 5.19. and so any man finding true faith in himselfe, (as he may finde it vpon due exami­nation as the Apostle hath made cleare 2. Cor. 13.5. proue your selues whether ye are in the faith.’ Examine your selues: know ye not your own selues, how that Iesus Christ is in you, except ye be reprobates?) he may bee assured of his owne saluation.

The next thing wee haue to marke is this, the Apostle saith the Colossians were in times past strangers and ene­mies but now they were reconciled from this difference of [Page 287] times we may conclude that there is an intercourse & suc­cessiue change not onely in thinges naturall,Men may be changed in respect of their sp r [...]tuall condition. but also in things spirituall and supernaturall, men may hee changed in respect of their spirituall condition, and of children of wrath by nature, they may bee made the sonnes of God, and heires of life and saluation, a point plainely taught by Gods effectuall vocation and calling of men out of the kingdome of darkenesse into the liberty of Gods children and not onely cleare from this text but by many other places of Scripture Rom. 6.11. ye haue beene seruants of sinne, but ye haue obeied from the heart vnto the forme of the doctrine whereunto ye were deliuered, Ephes. 5.8. yee were once darkenesse, but now are light in the Lord. If a­ny man be truely called out of the state of nature into the state of grace, he can vpon his owne experience iustifie this truth, that the spirituall condition of men may in time be changed, and the ground of this is, Gods eternall purpose Reason 1 of sauing some for whom he hath before al times appoin­ted to life and saluation, them he will in time call & bring home to himselfe Rom. 8, 30. whom he predestinate them also he called, and whom he called them also he iustified, and whom he iustified, them also he glorified. Other sheep I haue, which are not of this fold, them also must I bring saith our Sauiour Iohn. 10.16.

This being so that the Lord in time will bring home his wandring sheepe into his sheepfold, Vse. and draw them that are far off neere to himselfe,We must take heede of vn­timely cen­sure and rash condeming such as are yet vncalled and vnconuerted. it serues to reprooue the pre­posterous and rash iudgement of some who are so bold as to step vp into Gods chayre, and to giue their deffinitiue sentence of some wicked & vngodly men & to pronounce them [...]eprobates and vtterly cast away, we must take heede of this boldnesse, and know that we are not to despaire of the finall state of any wicked man, vnlesse his sinne bee a­gainst the holy Ghost (which we can hardly know and dis­cerne) for the Lord can and will in his appointed time call him home if he belong to his election. Paul his example [Page 288] may be in stead of many, how was he estranged from God? and how farre was he carried in fury and bloud thirsty cru­elty against the Church of God Acts 9.1. it is said, he brea­thed out threatnings: and his owne confession is, Gal. 1.13. that he persecuted the Church of God extreamely, and wasted it yet afterward it pleased God to call and conuert him, and of a violent bloudy persecutor to make him an excellent and famous preacher, in this example the Lord hath taught vs to expect with patience the conuersion of rebellious sinners, knowinge this, that God can call and conuert when hee will, and whome he will, he calls labou­rers into his vineyard, some at one houre, and some at ano­ther, Mat. 20. it is therefore S. Pauls lesson to Timothy, 2. Tim. 2 [...].25. and it must be ours, that wee suffer euill men patiently, that are cureable, in whome there is any hope proueing if God at any time will call them to repentance, and God can and wil in his good time bring home his cho­sen, be they neuer so farre strayed from him, therefore take heede of vntimely censure and rash condemning any man yet vncalled and vnconuerted.

Now in that the Apostle saith that the Lord had nowe actually reconciled the Colossians being sometimes meer Doct. 3 strangers and enimies, wee may further gather, that Gods elect,Gods elect in regard of ele­ction are bee­loued of God being yet vn­called. though for the present they be vncalled, yet euen then in regard of election they are within the compasse of Gods loue. For why? the Lord will in time call them, and actually reconcile them to himselfe as he did the Colossi­ans and that doth plainely proue his precedent and fore­going loue towards them, that hee loued them beefore their effectuall calling, euen when they were strangers and enimies: yea the Lord embracing his chosen in Christ [...] the Apostle saith,Eph. 1.4. beefore the foundation of the wo [...]de though they make defection, and be estranged from him, yet he changeth not vpon them, he onely hates their sinne but still loues them. Hence it is that the Apostle saith, that God sets out his loue,Rom. 5.8. makes his loue towardes his elect [Page 289] knowne, yea he makes it knowne both to them and to all the world, that hee loued them euen, while they were yet sinners, in that he gaue his son Christ to die for them, and S. Ioh. 1. epist. 4.9. saith. In this appeared the loue of God to­wards vs, because God sent his only begotten sonne into the world, that we might liue through him, his loue was to­ward his chosen before, and in this was it manifested, that he sent his only begotten son into the world, & euen then whē we loued not him but were yet in our sins he loued vs.

The reason and ground of this is from the immutabi­lity of God, with whom is no variablenes, Reasons. neither shadow­ing by turning, and his loue is essentiall and of the same nature with himselfe,Iames 1.17. and therfore these whom he hath lo­ued from all eternity and in lou [...] elected and appointed to life and saluation, them he doth imbrace in his loue for euer. It is not their enmity towards him that can make him turne away his loue from them in regard of election, and thus the Apostle reasoneth,Rom. 11.28. that the Iewes as concerning the Gospell were enemies, but as touching the election, they are beloued for their Fathers sakes, for saith he ver. 29. the gifts and calling of God are without repentance. The Lords loue either in gifts or calling is vnchangeable.

But will some say, are the elect of God as yet vncalled,Ob. and as yet straungers and enemies within the compasse of Gods loue, then it seemes their persons and workes are pleasing vnto God before their conuersion, and that is a­greeable to popish doctrine▪ that is a thing they much contend for and stand vpon.

For answer to this wee must learne to marke a different d [...]gree of the Lords loue extended towards his chosen, Ans. in it selfe it admits neither more nonlesse, but as it is reached out towards Gods chosen, there bee indifferent degrees of it for they are loued of the Lord before their calling as the elect of God onely knowne to him so to be,Note. and in time to bee called with that degree of loue that is proper to the e­lect vncalled, but when they are called and iustified, then [Page 290] they are loued with a further degree of his loue euen to an actuall acceptation of their persons and good works as pleasing vnto him in Christ, they beeing ingrafted into Christ their persons and good workes are actually accep­ted as pleasing to God in and through Christ, and so it re­maines a truth that the chosen of God yet vncalled in re­gard of election are loued of God though not with that degree of his loue, it pleaseth him to vouchsafe to them that are actually called.

This may be to euery one that hath had testimony of Gods special loue towards himselfe a ground of exceeding great comfort? Vse. for why? is it so that Gods chosen are loued of God from all eternity,A ground of great comfort to such as haue testimo­ny of Gods speciall loue towards them are men when they are vncalled within the compasse of that loue of the Lord? then who­soeuer hath had a true taste and testimony of Gods loue towards him, may bee comforted with full assurance that that loue shall continue for euer, doth the Lord still loue those whom he hath elected though they be as yet estran­ged from him and doe not know his loue and will hee in time make knowne that loue of his to them in their re­conciliation to himselfe? And will his loue then euer faile those to whom it hath beene manifested and testified in speciall manner? it is not possible, though the Lorde for the present may seeme to hide his face from thee, yet if euer thou hast had any pledge of his speciall loue towards thy selfe, comfort thy selfe, thou maist be assured his loue will neuer forsake thee, his loue is eternal and neuer chan­geth, and vpon former experience of it, thou maist reason thus for thy comfort, the Lord hath formerly testified his loue towards mee, therefore he will still continue to loue me, he will be good vnto me, because he hath beene good, and adde one testimony of his loue and mercy to another to his first, a second, to the second a third, and so euer one mercy to another and one measure of loue to an other, this Dauid knew well, and therefore hee intreated the Lord to bee good vnto him, because hee had beene good [Page 291] Psalm. 4.1. thou hast set mee at liberty when I was in distresse, and therefore still haue pitty vpon mee,Psal. 4.1. and this was the ground of Dauids comfort, and this may stablish thy heart also with comfort, if euer thou hast tasted the sweetnesse of the Lords speciall loue thou maist with cheerfull heart say. O Lord bee good vnto mee not because I haue beene a good seruant of thine, but because thou hast beene a good God of mine. If thine obedience were to be the argument why the Lord should bee good vnto thee then (though thou beest a faithfull seruant of God) yet doubtlesse in conscience of thine owne sinne, thine heart would faile thee, but the argu­ment is to bee the Lords former goodnesse and loue expressed towards thee, and this is a sure argument that will neuer deceiue thee, the Lord hath beene good, therefore hee will still and euer be good, thou hast had experience of his loue, therefore build vpon it, his loue shall neuer faile thee, let vs meditate and thinke vpon this ground of comfort, in time of need wee shall finde much sweetnes in it.

The next thing wee haue to marke as a ground of fur­ther Doct. 4 instruction is this,A stranger to God is an e­nemy to God. the Apostle doth couple and con­ioyne these two together strangers and enemies, hence wee are taught that a stranger to God is an enemy to God they euer go together, it is not betwixt God and man as betwixt man and man, one man may be a stranger to another, yet not an enemy, but if thou be a stranger to God,Mat. 12.30. thou art an enemie to God. Christ himselfe hath taught the trueth of this, he that is not with me is against me, ye he makes it a re­ciprocall proposition, and true backe againe, for saith hee, Marke 9.40. hee that is not against vs is on our part: whence we may easily conceiue the reason of it why a stranger to God is an enemy to God, because by the testimony of our Sauiour there is no medium between them, no middle con­dition betweene a stranger to God and an enemy to God, he that hath not communion with God (which in deed) is [Page 292] to be a stranger vnto him, he hath it with the Deuill, yea luke warme professors such as the holy Ghost saith are nei­ther hot nor cold Reuel. 3.15. which seeme to hold a mid­dle condition, in deed and truth rightly considerered in that they are lukewarm they haue fellowship with the de­uill, and so must needs, so far forth as they are luke-warme be enemies to God, and this ought to teach vs to take heed how we be alwaies estranged from the Lord.

Some the holy Ghost hath noted out as great strangers Vse. 1 to the Lord, and such as are gone farre away from him as riotous persons,We must take heed we be not any way estranged from God. Luk. 15.13. drunkards and such like, these (without question) are at open defiance with the Lord, their beha­uiour shewes it, they bend their tongue like bowes as saith the Prophet Ieremie 9.3. and shoot out their arrowes, bitter and blasphemous words against God.

Wee must not onely take heed of this that we become not such strangers as these who are at open warre with the Lord, and can iustly looke for nothing, but that the Lord should deale with them as with his professed enemies, euen come downe in iudgement vpon them, hew them in peeces, and giue them their portion with hypocrites, we must not onely take heede of this great strangenes and open hostility, but beware that thou turne not so much as thy foot from the Lord, keepe thy selfe at home with him, frequent his house and come often to his table where thou maist haue familiar communion with him, for as wee count him a stranger who seldome or neuer comes home vnto vs.Note. So is he a stranger to the Lord who often absents himselfe from his house, & seldom or neuer comes to his table, & in that wilful staying himselfe from the house & table of the Lord he becomes an enemy to God, and takes vp a banner against him, which is little thought on by ma­ny persons, who ofttimes vpon no occasion absent them­selues, & seldome, scarce once in a yere or two come to the Lords table, if a man should ask such persons whether they loue God or no, they would scorn the question, but if they [Page 293] make answer it would be readily this, O yes they loue the Lord, they would be sorry else, but wilt thou vnderstand ô thou vaine man whosoeuer thou art, if thou wilt vnder­stand and consider it aright, know thou art an enemy to God, whatsoeuer thou saist to the contrary, thou art a stran­ger vnto him, thou hast not that familiar and comfortable fellowship with God, that his people haue in his house, and the Lord holds thee a stranger, & consequently an enimie vnto him, & without repentance, will iudge & plague thee as one of his enemies, thinke vpon it whosoeuer thou art that hast bin carelesse in frequenting the house and table of the Lord; & remember the words of the holy Ghost him­selfe, If any withdraw himselfe, Acts 10.38. my soule shall haue no pleasure in him. If any withdraw himselfe from the communion of Saints in the house of God, and so from communion with God himselfe, he withdrawes himselfe from vnder the speciall prouidence of God, he is not vnder the speciall tui­tion of the Lord, but only vnder his long suffering.

One thing more may hence be obserued, we are to mark Doct. 5 that the Apostle speakes not of the benefit of reconciliati­on alone,Together with Gods mercy to­wards vs, we are euer to consider our own misery. but with it puts the Colossians in minde of their miserable estate, in which they stood before they were re­conciled, the conclusion hence may be generall (namely) this, that together with the mercy of God we are euer to consider our own miserie; the Lords bounty in any good blessing bestowed on body or soule, should euer bring vs to a consideration of our owne formerwretchednes, that is a rule of excellent vse, the practise of it will make vs truely humble, and truly thankfull to God for his mercy.

If the rich man who hath come vp of small beginnings, Vse. would but thinke of the Lords present bounty,It will make vs truly hum­ble, and truly thankfull to Gods mercy. Gen. 32.10. together with his owne former pouertie, it would make him in all humilitie and thankfulnesse, to say with good Iacob, I am not worthy of the least of all thy mercies, and all the trueth which thou hast shewed vnto thy seruant, for with my staffe came I ouer this Iorden, and now haue I gotten two bands. [Page 294] and if with the blessing of our apparell, wee did but consi­der our own shame and sin vpon which apparell was giuen (for it came in vpon the fall) it would pull down the pride of many in the world; here is a rule of direction for thee in respect of apparell.Note. Some say you can giue no speciall di­rection what manner of apparell we are to weare, and of what fashion our apparell ought to bee, how much lace, fringe, gold or siluer; &c. wee are to put vpon our apparell. Indeed tis true, the Scripture doth not set down these par­ticulars, but yet consider thou with thy apparel, thine own misery, shame and desert by sin, and that will roote out thy vaine delight in thy apparell; remember thy apparell is a badge of sinne and the desert of sinne, and that will pull down thy pride, and make thee rather sigh than swell with pride, as many do in respect of their apparell.

Come we to the seat and subiect of that enmity that was in the Colossians towards God before their reconciliation, (namely) their minds, & those ill affected in these words, (because your minds were set in euil works) the Apostles word in the original, here translated (minds) doth signifie agitatiō or discourse of mind & reason, wherby one thing is inferd vpon another, as when the minde doth not simply appre­hend, but deduce one thing vpon another, that deduction is properly called [...] discourse of mind & reason, & that is the Apostles word,Interpreta­tion. whereby no doubt he would haue vs to vnderstand al the chief powers of the soule (namely) rea­son, will and affections, for as sound and true friendship a­mongst men stands not only in consent of vnderstanding, when men conceaue the same things true or false, but in actual consent of wil and affections, & their enmity stands in the difference & dissent of minds, will and affections, so is there enmity between God & men, when the minds, wils and affections of men are opposite and against the wil and wisdom of God, therfore by the word (minds) we are to vn­derstand, reason, will and affections (were set) these words are not expressed, but yet they are implied, the Apostle [Page 295] speaking of the Colossians in their naturall condition; for in saying (their minds in euill works) he doth therby giue vs to vnderstand, that their minds had not in them only that originall corruption, that is common to the regenerate & vnregenerate, (euen the most regenerate hauing originall sin remaining in them) but that they had in thē actual sin­fulnes, as dulnes in their mindes, ignorance, obliuion, per­uersnes in their wills, frowardnesse in their affections, and that the powers of their soules were wholy bent vnto sin, therfore the words may wel be rendred as they are, bicause your minds were set on euill works, & the meaning of thē is briefly this, bicause your reason, will & affections, had in them actual sinfulnes, & were wholy bent & set vpon sin.

Now here first obserue that the Apostle saith,Rom. 3.13.14 15.16.17.18. the Colos­sians were enemies to God, not because their bodies were defiled with sin, as that their throat was an open sepulchre as he speakes Rom. 3.13.14. their mouthes full of cursing and bitternesse, &c. though those things no (doubt) were common amongst them before their conuersion, but be­cause their mindes were set on euill workes.

Hence we may gather that the beginning, and as it were Doct. 6 the head & fountain of all sin is the mind,All sinne begins in the minde. the inward facul­ties of the soule are first defiled, & from thence flow filthy streames of all actuall sinnes. It is a point taught by Christ himselfe Mat. 15.18. that euill things which proceed out of the mouth, come from the heart, for out of the hart saith he, come euill thoughts, murders, adulteries, fornications, thefts, false testimonies, slanders: where wee see he makes the heart, vnderstanding by that the inward powers of the soule, the root and beginning of all euill. Hence it is that the Apostle doth so often vrge renouation of minde, as Rom. 12.2. Be changed by the renuing of your minde, Eph. 4.23. Bee renewed in the spirit of your minde. Let vs cleanse our selues from all filthinesse of the flesh and spirit, 2. Cor. 7.1. and growe vp vnto full holinesse in the feare of God. And Dauid pray­ed Psalme 51.10. that the Lord would create a cleane heart [Page 296] within him, and there is reason also to prooue this, that the first and principall seat of sinne is the minde and soule, be­cause all actiuitie and motion, good and bad is from the soule, the body is but the instrument of the soule.

Vse. 1 First, this serues to discouer vnto vs the errour of the Papists,Confutation of the Papists. who teach that the first motions of the minde dis­ordered, euen the euill lust and concupiscence of the heart without consent of will to accomplish euill, is no sinne, this cannot stand with the truth now deliuered, for if the minde and heart be first defiled, and from thence comes actuall sinne, it must needs be, that the first motions of the minde to euill, and the last of the heart, though it be with­out consent is sinne, yea in the regenerate, and it may easi­ly be prooued, for euen the hauing of an euill thought in the minde is repugnant and contrary to the Law of God, and a fruit of corruption it is, such as we should neuer haue had, if wee had stood in the state of innocency, and there­fore naught, and a sinne.

Ob.Yea, but saith the Papists, we read, Iam. 1.15. that when lust hath conceiued it bringeth forth sinne: marke (saith he) concupiscence tempteth, and allureth by some euill mo­tion, but that is no sinne till it doth conceiue (that is) ob­taine some liking of the will in giuing eare to it, and not ex­pelling it.

To this I answer, Answ. that the Apostle saith, not that con­cupiscence is no sinne till it haue conceiued, that is but their glosse which corrupt the text, but the Apostle makes a distinction betweene concupiscence and actuall sinne and saith, when it hath conceiued it brings forth actuall sinne, (for sinne brought foorth is actuall) and the Apo­stle speakes of the degrees by which actuall sinne is com­mitted, as that at the first lust enticeth, then followes con­sent, and that consent breakes out into action, action fi­nished brings forth death; and that is the meaning of the Apostle, and so it still remaines a truth, that the first mo­tion of the minde, and last of the heart to euill with [Page 297] consent euen of it selfe is sinne, though not in that height and kinde that outward actuall sinnes are.

Secondly, is it so that euery actuall sinne is a streame Vse. 2 issuing from the corrupt fountaine within, namely,We are to keepe our hearts with all diligence. the minde and inward faculties of the soule, then it behooues euery one to follow the councell of the wise man, Pro. 4.23 Keepe thy heart with all diligence for thereout commeth life.

And in the first place, we are to looke to the change and and renouation of our minds, & the purging of our hearts. It is to small purpose, for a man to cleanse his hand, his foote, his eyes, his tongue, &c. so long as his minde and heart remaine polluted and vncleane, there being a roote of bitternesse in the heart and minde, it will euer bee sen­ding forth bitter and vnsauorie fruits; yea, the greater and more excellent naturall gifts of minde, a man hath, as wit, capacitie,Note. &c. the fitter instruments hath hee for the com­mitting of sinne, if they bee not sanctified; and there­fore aboue all we are to looke to our hearts. And that we may so doe, we must not onely see grosse temptations, but labour to finde out our inward corruptions, and the priuy temptations of Satan laid against our mindes. The Apo­stle saith, 2. Cor. 2.11. wee must not bee ignorant of his en­terprises, of his wiles and fetches, of his secret conueyance of sinne into our soules. For example, when Satan can­not fasten vpon vs either by violence or fraude to doe wrong to our brethren in regard of their goods, yet euen then wee must not bee secure, but stand vpon our guard, and spie out whether hee doth not cast into our mindes, a secret liking of the goods of our neighbour, tickling and deluding our hearts, and causing them to wish, Oh would such an house, such a field, such a plat of ground, such a seruant, or the like were mine, for thus Satan will bee tempering with our hearts, and thus many times conuay sinne into them, when wee see it not, nor thinke not of it, Saint Paul himselfe thought not of [Page 298] the danger of this secret desire of heart, till he came to be­hold himselfe in the glasse of the last commandement, Rom. 7.7. we must therfore labour to finde out these priuy temptations, and fortifie, strengthen and guard our hearts against them, and repell them, and not suffer them to en­ter. Men that looke not into their owne hearts, and finde not out the corruption of them, and watch not most nar­rowly ouer them, but onely abstaine from outward grosse sinne (as most men if they come so farre thinke all is well) the Lord many times deales with them proportionably, euen in this life he layes his heauy hand vpon the inward soule,Rom. 1.28. and torments the minde when the body is neither sicke nor sore, for it is iust with the Lord, wherein we sinne therein to punish vs. As the Heathen regarded not to know God, so the Lord in his iust iudgement gaue them vnto a reprobate minde to doe those things which are not conuenient, as their sinne was in their mindes, so his punishment seazed and settled vpon their mindes. Let this stirre vs vp to labour to search our owne hearts, and to finde out the priuy assaults of Satan layd against them, and to arme our selues against them. The next thing wee haue to marke, is that the Apostle saith, their mindes were set in euill workes, or were in euill, their mindes were as it were hem'd in and enclosed with sinne before their conuersion.

Doct. 7 Hence wee are taught, that such are yet vncalled, and are not actually reconciled to God,Such as be yet vncalled and not actu­ally reconci­led to God, are in the greatest bon­dage that may be. they are in the grea­test bondage that possibly can be, their mindes and all the inward powers of their soules are enthralled in the bon­dage of sinne, which is the greatest bondage that can bee, for why? euen a gally-slaue vnder the Turke, though hee bee in extreame hard seruitude and bondage, yet his minde may bee at libertie, free from the chaines of sinne, but he that is vncalled, & yet in his naturall state, his mind is fettered and chained with sinne, so as he cannot thinke, will or affect any thing but sinne, and this ought to bee [Page 299] considered, both to teach such as are called out of the state of their naturall bondage into the libertie of the sonnes of God, to be thankefull to God for his mercy, Vse. and to stir vp others to hasten by all good meanes out of that miserable thraldome,Thankfulnes to God for deliuerance out of that thraldome, & care to hasten out of it be­ing in it. Motiues to that purpose. and that they may haue a true apprehension of their misery, and be stirred vp to hasten of it: let them consider these few things.

First, he that is in his naturall state is a slaue to God him­selfe, and that is cleare by his slauish feare, for hee cannot feare God as a childe of God.

Secondly, he is a slaue to good men, such as feare God, and in whom the graces of God appeare, they haue and holde a kinde of soueraignty ouer him, it is euen as hell to him to be in their company.

Thirdly, he is a slaue to the world, and to the creatures in the world, as the couetous man to his gold, some to the starres, some to daies, as forsooth, this is a dismall day, and therefore they may not take in hand any businesse that day, some to the flying of a crow, the crossing of an an hare, and the like.

Fourthly, hee is a slaue to himselfe, either to his body, as the glutton and drunkard, or to the passions of his soule, as lust, anger, enuie; or to his conscience, and that in re­spect of accusation, testimonie and torment, his conscience accusing for sinne, maketh him thinke euery thing else doth accuse him, as the birds and such like; his conscience giuing testimonie to the trueth, many times against him­selfe, as Moses saith, their God is not as our God,Deut. 32.31. euen our enemies being iudges, his conscience tormenting him, so as many times it makes him his owne butcher.

These things well considered they are able to mooue a­ny man, and will indeed mooue him that belongs to God to looke about him, and if he finde himselfe in his naturall state, to hasten out of it, & that we deceiue not our selues, as many doe thinking they are deliuered from their natu­rall state, when they are not, let vs examine our selues by [Page 300] this one rule.

See whether thou hast suffered an holy and heauenly violence, in respect of thy best pleasing sinne, to which thou art most naturally enclined: if thou find that the spi­rit of God working by the word, hath drawen thee from vnder the power and tyranny of that sinne, that thou hast not now such pleasure in it, but thou doest striue against it, and auoide occasions leading vnto it, then thou art entred into the way of life.

But if thou finde thy selfe held in that snare of the De­uill,2. Tim. 2.26. as the Apostle speakes, at his will, that so soone as oc­casion is offered, thou doest apprehend it, and that with much pleasure and delight, then surely I can giue thee no comfort, but let thee vnderstand that Cain and Iudas were as neere heauen as yet thou art. Let this be thought on and remembred.

Heere we haue part of that proposition, that is layd be­fore vs in these two verses, expressing the materiall cause of the reconciliation of the Colossians to God, in these words (in the body of his flesh through death) then followes in the second amplification of the Apostles proposition, from the end of their reconciliation in the next words (to make you holy and vnblameable, and without fault in his fight.

Interpreta­tion.Come wee to the first of these, In the body, that is, in the body of his Sonne Christ (it is added) of his flesh, to let vs vnderstand that Christ had and hath a true humane body, a body of flesh and bloud, like vnto ours in all things, sinne onely excepted (through death) that is, through death of that body, and so the words are thus to bee concei­ued, as if the Apostle had said, In the true humane body of Christ his Sonne, deliuered to death, crucified and broken vpon [Page 301] the crosse. I might heere stand to shew that Christ his bo­dy crucified was and now glorified in heauen, is a true sub­stantiall body, a body of flesh taken from the substance of the Virgin Marie his mother, and not a phantasticall body, a body in appearance onely, a mathematicall or maiesticke body as the Vbiquitaries foolishly call it, who affirm that Christ his body by reason of the personal vnion is euery where present, but to passe by that. Obserue wee that the Apostle said vers 10. it pleased the father to recon­cile al things vnto himselfe, and to set at peace through the bloud of his crosse, and heere hee saith that the Colossians were reconciled in the body of his flesh, hence ariseth this point of instruction.

That both the body and bloud of Christ is the price of Doctr. 1 redemption, and the matter of reconciliation,Both the bo­dy and bloud of Christ be the price of redemption. and when wee read of that wee haue remission of sinnes through the bloud of Christ, wee must vnderstand the whole passion of Christ, euen his body broken, & his bloud shed, a point that need not be stood vpon for the proof of it (no questiō) we easily conceiue and condescend to the truth of it, yet is it not needles to be remembred, it may serue to direct our faith touching the death of Christ that we are to eye by faith the body & bloud of Christ for the remission of our sins, wee finde it taught by Christ himselfe that to the nou­rishment of our soules to life eternall, Vse. wee are by faith to feed both on his body and bloud Iohn 6.53.We are to eye by faith the body & bloud of Christ for the remission of our sinnes. Except ye eat the flesh of the sonne of man, and drinke his bloud, ye haue no life in you, and in the next verse whosoeuer eateth my flesh and drinketh my bloud hath eternall life, and our Sauiour hath ordained in the Sacrament of the Supper outward visible signes both bread and wine to represent & bring to our remembrance both his body and bloud, and to signifie vnto vs that Christ is distinctly set before vs in the Sacrament, as meat and drinke, and as perfect spirituall nourishment to our soules yea Bellarmine himselfe the Arch-pillar of the Romane Synagogue saith in plaine [Page 302] termes, that the forme of bread alone doth not exactly represent Christ as dead, vnlesse withall there bee seene his bloud as shed, and the forme of wine alone doth not sufficiently represent Christ as sacrificed, for (sayth hee) onely bloud is no sacrifice;Confutation of the Papists. wickedly therefore deale the Papists, we may conclude against them out of this their owne mouths, who in the Sacrament of the supper take away the cup from the people, and will not suffer them to haue it; beside the breach of the institution of the Sacra­ment, they goe flat against the doctrine of the Apostle, concerning one principall vse of the Sacrament, which is to shew foorth the death of Christ, which is liuely done, when both bread and wine are deliuered, one for the flesh, the other for the bloud and not otherwise, and therfore he sayth, [...]. Cor. 11.26. as often as ye shall eat this bread and drinke this cup, yee shew the Lords death till he come; yea, they are no lesse com­manding speeches ver. 28. let a man eat of this bread and drinke of this cup, then that is, let a man examine himselfe, it is therefore sacrilegious in the highest degree to with­hold the cup from the people, it destroyeth the integrity and soundnesse of the Sacrament, and leaues to the people but a maimed and halfe matter of spirituall nourishment in Christ, and an halfe satisfaction for their sinnes which is most wicked and damnable: let vs therefore hold fast and reioyce in the perfect & most full ordinance of Christ, in that both bread and wine are deliuered vnto vs, and let vs not forgoe the comfort we may haue in this poynt, that they are visible signes of the body and bloud of Christ, and doe signifie that by faith we feed vpon whole Christ, both his body and bloud for remission of our sinnes, to the per­fect nourishment of our soules to life eternall. One thing further is offered vnto vs from these words, I haue heere­tofore spoken of it, ver. 14. therefore I will onely now re­call it to memory. The Apostle sayth not simply, in the body of his flesh, but addes through death, as before the bloud of his crosse.

Hence we are taught: that we are not to fasten the eyes Doctr. 2 of our mindes vpon the body and bloud of Christ simply,Christ his bo­dy broken & his bloud shed ought to be the obiect of our faith. but vpon his body broken, and his bloud shed, especially when wee come to the Sacrament of the Lords Supper. Wouldst thou receiue grace, comfort, saluation or any blessing from the Lord, come then to Christ hanging, bleeding and dying vpon the crosse, Vse. if thou come not to God by Christ,Grace com­fort and eue­ry good thing comes from God thorow the death of Christ. and by him suffering and bleeding on the crosse (as one saith well) there is no hearing God, no hel­ping God, no sauing God, no God of mercy to thee at all.

Come wee to the second amplification of the Apostles proposition in the words following (To make you holy and vnblamable, & without fault in his sight) the word (holy) to o­mit other acceptions of it, doth heere signifie pure, cleane from all spot of sinne, for so the next words do expound it vnblameable, and without fault,Interpreta­tion. the word (vnblameable) is giuen to Christ, he is said to be a lambe vndefiled, there is the same word that heere is vsed, when therefore the Apo­stle saith to make you holy, and addes further vnblamea­ble, and without fault, his meaning is this,1. Pet. 1.19. to make you pure and cleane, so as you cannot iustly bee challenged, blamed or reprooued for any spot of sinne: Now this ho­linesse is twofold, either by imputation of Christ his holi­nesse or inherent in vs, and that is onely begun in this life, and shall be consummate and made perfect in the life to come, and that the Apostle doth meane not only the first, but also the second, it is cleere by the like place, Ephes. 5.26.27. where he sets it out in the same terms, and sayth, it is wrought by the washing of water through the worde, therefore inherent holinesse is onely begunne in this life, and to be made perfect when wee shall bee personally set before the Lord, and shall see him face to face in Hea­uen, so much also the Apostles phrase doth imply, thus then the words are to be conceiued, to set you before his owne face free from all spot of sinne by imputation of [Page 304] Christs holinesse, and by holinesse inherent begun in this life, to be made perfect when you shall see the Lord face to face in Heauen.

Heere first wee are to marke that the Apostle sayth, the end why the Lord did reconcile the Colossians to himselfe, communicating vnto them the merit of Christ Doctr. 3 his death, it was to make them holy: hence ariseth this conclusion,Reconciliati­on with God and holinesse inherent euer goe together. that reconciliation with God, and holinesse euen inherent begunne in this life euer go together. Who­soeuer is reconciled to God by the death of Christ, is in some measure sanctified, and hath holinesse begunne in him in this life, for its the end the Lord doth propound to himselfe in reconciling men vnto himselfe, and can the Lord bee disappointed of his end? What shall withstand him?Tit. 2 14. againe it is one end of the death of Christ to purge from sinne, he gaue himselfe, saith the Apostle, to redeem from iniquity, and to purge vs to be a peculiar people vn­to himselfe, zealous of good workes.

Therefore, to whomsoeuer Christ is a Sauiour by merit to him also he is a Sauiour by efficacy, these two are euer vndiuided.

Vse. Now then is it so, that reconciliation with God, and holinesse euer goe together,They deceiue themselues who thinke they haue part in the merit of Christ his death and yet want holines. how then do [...] they deceiue themselues, who thinke that the merit of Christ his death belongs to them, and yet haue not any measure of holi­nesse in them, nay whatsoeuer is holy they euen hate to bee drawen to it, whatsoeuer is vnholy they wallow in it, they tumble in it, they ioy in it, yea, they euen wish to liue in it, and grow old in it, such there bee too many, and yet they fancy to themselues, that the merit of Christ be­longs to them, which indeed is a meere fancy helped for­ward by strong delusion of the Diuell: I may bee bold to tell thee whosoeuer thou art, for the Lord himselfe hath taught mee so to speake, Heb. 12.14. If thou liue not in some measure an holy life here, thou shalt neuer see the face of God to thy comfort and saluation, thou shalt see [Page 305] him indeede but to thy shame and confusion, so as thou shalt call to the mountaines to fall on thee, and to hide thee, but in vaine from his presence; let our meditation a little settle on this poynt, and let vs often thinke vpon the difference of holinesse and prophanesse, the one proouing vnto vs euerlasting ioy with God when this life shall bee ended, and the other assured woe with the Diuell and his Angels in the bottomelesse pit of hell for euer, if wee throughly thinke of this difference, wee shall finde it a peircing argument to pricke vs forward to an holy life, it will doubtlesse force from vs one of these con­clusions.

Now liue like a Christian amongst men, and euer liue like a Saint among the Angels in Heauen, or now soake in sinne and wallow in filthy pleasure for a season, and then rot in the reward of it, an euerlasting curse from the presence of the Lord, in the pit of euerlasting per­dition.

One thing more briefely note wee, the Apostle saith, not to make you onely holy, but addes further vnblame­able and without fault in his sight,

Hence wee may gather that where the Lord hath be­gunne Doctr. 4 true holinesse, there he will make it perfect,The Lord ha­uing begunne true holines in any he will perfect it. 1. Thes. 5.23. whom hee hath begunne to sanctifie, he will fully perfect in the end, and this is further cleere by that prayer of the Apo­stle, Now the very God of peace sanctifie you throughout, this was a prayer of faith, hee was perswaded the Lord would sanctifie them as himselfe sayth Phillip. 1.6. I am perswaded of this same thing, that hee that hath be­gunne this good worke in you, Vse. will performe it vntill the day of Iesus Christ;Comfort to them in whō the Lord hath begunne the least measure of true holi­nesse. and this is a notable comfort to all such, in whom the Lord hath begunne the least measure of true holinesse, they may bee sure hee will perfect it.

Some complaine of the want of sanctification (an ho­ly complaint found but in few) yet some thus complaine [Page 306] that they finde a dulnesse and deadnesse in respect of all good motions, and the diuell taking aduantage vpon this, many times perswades them, they are fallen away, and God hath giuen them ouer. Such must know, it is a course euer held by the Lord, it is that which Gods chosen haue euer tasted, yet without reiection, they haue had altera­tions in them, somtimes sweet motions in their soules, sometimes deadnesse and dulnesse of heart, what change thinke you felt Dauid, when hee cryed, Psal. 15.11. Oh cast mee not away from thy presence, and take not thine holy Spirit from me. If euer thou hast had the first fruites of the Spirit, an hatred of thine owne sinne, a purpose of not sinning in any thing, though now deadnesse pos­sesse thine heart yet content thy selfe, and waite for full holinesse in time to bee giuen: the Lord hath once begun holinesse in thee, and he will perfect it. It is an excellent place and to bee remembred of vs. Wee through the Spirit, waite for the hope of righteousnesse through faith, The Apostle sayth not,Gal. 5.5. they which are iustified doe in the spirit by faith yet feele the hope of righteousnesse, but they wait still for it. So thou in the midst of conflicts and terrors which often assault thee wayt patiently for righteousnesse and in time it shall be reuealed and made perfect vnto thee in the Kingdome of heauen.

The relation of this verse, to the former stands thus, if yee continue in the faith, yee shall bee set in the sight of God holy and vnblameable, therefore continue in it, and so it also containes the first argument, by which the Apostle labors to perswade the Colossians to continuance [Page 307] in the faith taught by the Gospell,The fourth part of this chapter an exhortation to continue in the true faith. for there begins the fourth part of this Chapter, containing an exhortation to continuance in the faith; vrged by sundry argu­ments to the end of the chapter, and the first argument is this.

If ye continue in the faith, yee shall obtaine the end of your faith, the saluation of your soules and this is not bare­ly propounded, but amplified by the manner of continu­ance, in these words, grounded and established, and further cleered by the proper passion, or by the property of such as are grounded and established, that they suffer not them­selues to bee mooued away from the truth in the next words, (and bee not mooued away from the Gospell. Then followes the meanes how they came to haue that hope of the Gospell (namely) by hearing the Gospell prea­ched, and least they should except and say, the Gospell that wee heard, wee heard it onely of Epaphras our Mi­nister, and wee may doubt whether it bee the true Go­spell of Christ or no. This obiection the Apostle preuents by two arguments.

That first it was the same that was preached through­out the world.

And secondly, the same that Paul preached, and wher­of he was a Minister: which hath beene preached to euery creature, which is vnder Heauen, whereof I Paul am a mi­nister. Come we to the word of this verse,Interpreta­tion. as they are layd downe by the Apostle, and first of these words (if ye conti­nue grounded & stablished in the faith) the conditionall note (if) doth not heere imply doubting in the Apostle of the continuance of true beleeuers in their faith, as of an vncer­taine euent, but the excellency and difficulty of their vn­doubted continuance, and the Apostles earnest desire of the same & that appeares in that he therunto perswades by many arguments,Phil 3.11. we finde the word so vsed in many pla­ces of the Scriptures. Looke one for many, if by any meanes I might attaine vnto the resurrection of the dead. [Page 308] The Apostle doth not there doubt of his resurrection, but by that conditionall note makes it knowne, how ex­cellent a good thing it was, and how exceeding much of him desired.

In the Faith] By Faith we are to vnderstand the gift of Faith, together with the matter of it (namely) the do­ctrine of Faith the Gospell, for the Apostle heere speaks of the gift of Faith, with reference to the doctrine of Faith, as hee explaines himselfe in the next words (hope of the Gospell) (grounded and established) the wordes are Me­taphoricall, borrowed from knowne things. The first from an house built on a sure foundation. The second from such as doe sitte fast in a sure seate, to signifie the firme and constant resolution and condition of true be­leeuers, thus then the words are to be construed and con­ceiued.

If ye continue firme and constant in faith wrought in you by the Gospell.

Now for the ground of the first instruction, wee are to marke that the Apostle vers 4. said, he heard of the Faith of the Colossians, and heere hee perswades them to continuance in Faith, the generall conclusion follow­ing hence, is this.

Doct. 1 That we must not onely beginne well, but we must also continue in goodnes to the end.We must not only beginne well, but also continue in goodnes.

The Lord doth require vs, that we not only like of good and godly motions for a time, and after suffer them to va­nish, to be quenched and dye in vs, but that we so beginne that wee may continue, and so continue in goodnesse that we may indure to the end. To this purpose we find ma­ny exhortations, as quench not the spirit, Stirre vp the gifts that are in you as fire is stirred vp with blowing,1. Thef. 5.10. 1. Cor. 6.13. and stand fast in the Faith, the equity and reason heereof is two­folde.

Reason. 1 First, because the Lord respects the fruit, and not the blossome, he calls himselfe Alpha & Omega, the beginning [Page 309] and the end in many places of the Reuelation, and there­fore hee requires a good ende as well as a good begin­ning.

Secondly, it is the property of true vertue not onely to Reason. 2 begin well, but also to end well. Paul blames the Galla­thians cap. 3.3. that hauing begun in the spirit would bee made perfect by the flesh, and our Sauiour shewes what shame it is to him that begins to build and cannot finish his worke, Luke 14.30. this man began to build and was not able to make an end.

To beginne well and not to continue brings shame and therefore it is no true vertue, for the crowne of that is glory not shame.

Before we come to vrge this duty, it will not be amisse to shew some speciall meanes how wee may continue in goodnesse begun in vs, for the meanes to that purpose are not onely generall, as diligent hearing and reading of the word, prayer, Sacraments, conference, good company, &c. but also more speciall, such as serue peculiarly for the con­tinuance and preseruation of some particular grace begun in vs, for example.

A speciall meanes for continuance of humilitie begun in our hearts,Special means for continu­ance of humi­litie begun in vs. is a continuall meditation of our own vilenes and corruption, a looking on the good things of other men as well as on our owne good things, Philip. 2.4. A conside­ration of our owne grosse sinnes.

A through examination without partiall affection of the reports other men make of vs.

So a speciall meanes to continue loue to the worde of God when it is begun in vs,Special means to continue loue to Gods word begun in vs. is

First to labour to haue a liuely sence and feeling of the sweetenesse of the word. For the more we feele the com­fort of it, the more wee shall bee enflamed with a loue 1 to it.

Secondly, to keep daily obseruation of the accomplish­ment 2 of the trueth of it in our selues or others, either [Page 310] in the mercies of God promised to them that feare him, or in the iudgments of God threatned against the wicked.

Thus we finde that Dauids loue to the word was increa­sed and continued.Psal. 119.96. I haue seen an ende of all perfecti­on, but thy commaundement is exceeding large; then it followes in the next verse, Oh how loue I thy Law, it is my meditation continually. As if hee had said, all things in the world, euen the most perfect come to an ende, but not on iot or tittle of the word of God faileth, but all is accomplished, oh therefore, how loue I thy worde. I might thus goe on in many particulars, but by this that hath been said, we haue some light giuen vs, what speciall meanes wee are to vse for the continuance of any grace already begun in vs.

Now touching the continuance of loue to the worde, men haue need a litle to be rowsed, for now generally men begin to decline and to fall from their first loue,Reuel. 2.4. as the ho­ly Ghost speakes. We see the truth is of such maiestie in it selfe, as it captiueth the hearts of very reprobates vnto a liking of it, but it is only as a slash of lightning that comes, and is gone almost in a moment.Motiues to stir vs vp to continue loue to the word of God. That men therefore may be stirred vp to continue their loue and liking of the word of God, let them consider these two things.

First, as it is not any sinne, but continuance in that sinne Motiue. 1 without repentance till death that brings damnation. So it is not any good in vs, nor done by vs that shall in mercy be rewarded, vnlesse we continue in it to the end, only con­tinuance in well doing (without totall or final falling from it) shall be crowned; be faithfull to the death, saith Christ to the Church of Smirna, Reuel. 2.10. and I will giue thee the crowne of life.

Againe, consider that his condition is better that neuer Motiue. 2 begunne to doe well, then his who once begun, and then falls wholly from it. For that is like a relapse into some great sicknesse, which wee know is most dangerous, it is the doctrine of Christ himselfe,Mat. 12.45. that the last state of that [Page 311] man is worse then the beginning, and there is reason for it, for then followes hardnesse, impenitencie, and a grea­ter waight of condemnation, yea it is dangerous to fall from grace though it be but in part, it made Paul in doubt of the Galathians cap. 4.20. If then we would not loose our labour, and misse our reward; if wee would not fall into such a state, as is farre worse than if wee had neuer begun to doe well, bringing with it hardnesse of heart, and grea­ter condemnation, let as many as haue any loue to the word, or loue to their brethren, any zeale of Gods glory, or other grace begunne in them, labour by all good meanes to continue and increase in the same; shall the wicked bee more constant in wickednesse, then wee in the feare of the Lord? They serue the Deuill, their owne lusts, and their reward shall bee hell, and shall they bee more constant in the seruice of the Deuill, then we in the seruice of our gra­cious God? let it shame vs, of this we ought to be ashamed indeed.

The next thing wee haue to marke, is the order of the words of the Apostle, speaking of the manner of continu­ance in the faith. He saith grounded and stablished.

Hence wee are taught, that we must first be grounded in Doct. 2 Faith before we can be established.We must first be grounded in faith before we can be sta­blished in it. First we must be firm­ly setled in the doctrine of the Gospell, before we can bee stable and constant in the profession of the Gospell. For why? in common reason we know it to be true, that there is no constant stabilitie but vppon firme ground, an house or other building neuer stands stable and constant vpon rotten ground, or on a sandie foundation, and with this agrees that of Iames cap. 1.8. A wauering minded man is vnstable in all his waies, the minde or heart beeing dou­ble and deceitfull, the whole course of the life is answera­ble, it behooues euery one therefore to bee well groun­ded in the doctrine of the Gospell, yea such as are ig­norant must bee content, and thinke it no shame in their olde age to learne the Catechisme, and first grounds [Page 312] of religion, Vse. & to perswade the necessity of this duty, con­sider with mee,Ignorant per­sons must suf­fer themselues to be catechi­sed in their old age. that such as are ignorant, and not well grounded in the knowledge of the trueth, they lie open as a prey to Atheists and Papists, wee see now the Papist gathers ground vpon vs, and no maruell, because people are not well grounded in the truth, the Iesuiticall decei­uers, and Romish rable, besides their subtiltie of wit, wher­by they are fit to deceiue, they set many faire collours vp­on their cunning perswasions,Seauen faire deceiuing co­lours of the Papists. as first Scripture, but that by addition, detraction, or some allegoricall sense & glosse depraued; secondly, depth of learning, as Christ speaks of the deepnesse of Satan, Reu. 2.24. and that confirmed by reuelations; thirdly, great and glorious titles, of Aposto­licall succession and antiquitie; fourthly, humilitie in vo­luntarie subiection, and not sparing the body, as wee read in the second chapter of this Epistle 23. fiftly, fained and lying miracles, 2. Thessall. 2.9. sixtly, flattering and faire speech, of which the Apostle speakes, Rom. 16.18. Last of all, obstinate suffering of death, wherein they much glo­ry, and how shall a silly vnstable soule withstand these thinges, surely without the great mercy of God, it is not possible, therefore men haue need to bee well grounded: againe consider such as are not well grounded in the truth, they profit little, or nothing by sermons, a sermon to them is like a great loafe set before little children, they stand and wonder at the preacher,Note. but profit little or nothing by the word preached, and if they see some men of note fall from true religion, then they beg [...]nne to stagger, and are distracted into sundry cogitations, and say there bee so many opinions as they knowe not what to hold, Peter playing the Iew, other Iewes dissemble with him, yea Barnabas is brought into their dissimulation also. Wee see then the necessitie of this duety,Gal. 2.13. that it is needfull to be grounded in the trueth. Let vs therefore neuer rest till we truly vnderstand the grounds and principles of religi­on, and bee setled, and fully resolued of the trueth of [Page 313] them, that so we may follow the truth in loue of the truth, as the Apostle speaks, Ephes. 4.15. and that we may cheer­fully embrace it, and constantly hold it both in life and death.

For the grounding of the next point, wee are to marke; the Apostle saith not, if faith continue grounded in you, but if ye continue grounded in the faith.

Hence I gather, that faith must not bee built, and as it Doct. 3 were set vppon our hearts, which as the Prophet saith,Faith must not be built on our hearts, but our hearts must be built vpon faith, as a firm founda­tion. Ierem. 17.9. are deceitfull tottering seats, rotten founda­tions, but our hearts must bee built, and set vpon faith as vppon a firme foundation, wee must rise vp as a building riseth from the ground vpon the foundation of faith, (that is) vppon the doctrine of faith, vppon the doctrine of reli­gion, and the feare of God taught and comprised in the writings of the Prophets and Apostles, in which sense it is said in expresse tearmes, that the Ephesians were built vppon the foundation of the Apostles and Prophets. Eph. 2.20. (that is) vppon their doctrine, and Iude in his Epi­stle 20. exhorteth to build our selues in our holy faith, and the Apostle Paule taking his leaue of the Church of Ephesus, Acts 20.32. commendeth them to God, and to the word of his grace, which (saith he) is able to build fur­ther, &c. These and many other places of like sort do meet together in this point of instruction.

That our harts must be built vpon the doctrine of faith, namely the Gospell, yea generally vpon the whole worde, as a sure foundation, and not the word vpon our hearts.

Some may say, how is that to be done? Quest.

I answere, Answ. first by beleeuing the worde, for though the doctrine of the worde bee a foundation in it selfe, yet [...]t is not so to vs, vnlesse wee beleeue it, by faith wee are cou­pled and knit to this foundation, and it is made a founda­tion to vs.

Secondly, by yeelding obedience vnto it, for so our Sa­uiour saith, Mat. 7.24. hee that heareth of me these words [Page 314] and doth the same, he is a builder vpon the worde; yea, a wise builder, he builds vpon it as vpon a rocke.

Wee see then that this duty is cleared, and the manner how to performe it made knowne vnto vs.

Vse. 1 First, is this our duty to build our selues vpon the Gospel, and generally vpon the worde,Confutation of the Papists. then certainely, we are not, as the Papists teach, to build vpon the Church as vppon a foundation. They teach, that wee are to ground and sta­blish our selues vppon the authoritie of the Church, and shame not to say, there can bee no certaintie of the points of religion, no nor yet of the Scriptures themselues, but onely by the iudgement of the present Church of Rome, this is contrary to the doctrine now deliuered, and pr [...]o­ued, and this makes the Church the foundation of Scrip­ture, and not the Scripture the foundation of the Church, as indeed it is, and euery member of the Church accor­ding to the doctrine of the Apostle, must bee grounded vpon it.

Ob.Yea, but saith the Papist, how shall wee know Scripture to bee Scripture, but by the Church, the Church doth determine which is Scripture, therefore the authoritie of the Church is greater than Scripture, and in this re­spect, as a foundation, and the determination of Scripture to bee Scripture, is built on the vniuersall consent of the Church?

Answ. I answer this with a like question; How shall wee know the Church to bee the Church but by the Scripture, yea, doubtlesse the Scripture must needes first point out the Church, and that being knowne, it determineth of the number of the bookes of Scripture, yet by Scripture, and so Scripture is euer the first ground and foundation.

Againe, vniuersall consent of the Church doth not per­swade the conscience that Scripture is Scripture: It is not a sufficient ground to build vppon, but onely as an induce­ment, it doth mooue to a reuerent regard of the writings of the Apostles and Prophets, and thus saith Augustine, [Page 315] Non credidissem scriptura nisi me commouisset authoritas Ec­clesia.

Is it so that our harts must be built on the word, and not Vse. 2 the worde vpon our hearts,Reproof of them that will haue the word of God fitted to their hearts. then such persons are far short of their duety, they come within compasse of reproofe, who will haue the worde to bee fitted and framed to their hearts, and not their hearts to the word, this is to build the worde on their hearts, and not their hearts on the worde, and indeed to turne the speech of the holy Ghost to their owne fancy, and to temper the worde to their owne hu­mor, to set downe their owne conclusion, and then force the worde to prooue it; you will say, is there any such? too many without question, is it not thus with the Vsurer, one grounded in that sinne, will not hee, notwithstanding any reproofe, by plaine euidence of Scripture still holde his conclusion, and resolue to continue in his sinne, and to that purpose take paines to seeke out places of Scrip­ture, not to checke his sinne, and to build him vp in holy reformation, but such as may seeme to him (blin­ded with the loue of his gaine) to fauour his sinne, is it not thus with the drunkard, the vncleane person, or any other grosse and grounded sinner? yes surely, as one sayth, no face is so foule, but it shall finde a pain­ter: no sinne is so grosse, but some grounded in that sinne will seeke to set a faire colour vppon it, and not onely a common colour, as to call couetousnesse good husbandry, pride cleanlinesse, but which is most wicked, to fetch painting out of the worde of God (whence I be­seech you) comes all extenuation of sinne, whence is it that men quarrell, and wrangle about the nature, the great­nesse, the qualitie, or desert of sinne, and say their sinne is not so great as Preachers would make it? but euen from hence, that they are tempering with some place of Scrip­ture to fit that to their owne corrupt humours, and to make that serue for extenuation of their sinne: (for exam­ple) some are too bold with that of the Apostle: Loue co­uereth [Page 316] the multitude of sinnes: they frame and construe too much to their owne liking, euen to backe them in their concealement and smothering of some grosse sinnes, which they ought to discouer and make known, that they might be punished, to perswade therefore to the contrary duty.

Motiues to stirre vs vp to frame our hearts to the word of God.That we labour to frame our hearts to the word, as the building to the foundation, and not the word to our harts in any part or parcell of it, consider we these two things.

First, such as frame the word to their harts to abet them 1 in any sinne, and not their hearts to the rule of the worde, the Lord in his iust iudgement giues them vp to follow the counsells of their owne hearts, yea so farre, as if they aske their owne hearts whether they shall goe on in the way to the Deuill, they answer as false Prophets vse to do, (goe and prosper) they answere without checke and con­trolement (go) it was Ahabs case: 1. Kings 12. in respect of temporary destruction: hee would haue the worde of the Lord framed to the pleasing of his owne fancie, going on in a wrong course, therefore the Lord gaue him vp to fol­low the liking of his owne heart, and not to take counsell with Micaiah the true Prophet (verse 8.) but with such as pleased his humour, who bid him goe and prosper, when he went to his owne destruction.

2 Againe, consider that such as frame the worde to their hearts to maintaine them in sinne, they breake that com­maundement Deut. 12.32. they either put something to the worde, or take something from it, by wrong constru­ction, or application, they either adde or detract, or else it would neuer seeme to boulster out sinne, and then in what case they stand let them see, euen lyable to all the plagues written in the booke of God, and to haue their portion taken out of the booke of life,Reu. 22.18. [...]9. if then we would not be gi­uen ouer to the lust of our owne hearts, to follow it to our owne destruction, if we would not haue our portion taken out of the book of God, and stand subiect to al the plagues [Page 317] that are written in the booke of God, lets take heed wee neuer goe about to frame, the word to the corruption of our hearts to vphold vs in sinne, but let vs frame our hearts and make them plyable to beleeue and obey the worde in all things, yea neuer giue thy selfe rest till the worde lye vnder thine heart euen hidde as Dauid saith, Psalm 119.11. as a foundation on which all thy affecti: ons and actions are grounded and built, and pray e­uer with (Dauid) in the same Psalme verse 36. Incline, bend downe mine heart vnto thy testimonies: and not thy testi­monies to my heart.

Now to the words following: (and bee not moued away from the hope of the Gospell:) by hope of the Gospell) wee are not to vnderstand the thing hoped for,Interpreta­tion. (n) life and glo­ry in heauen, as verse. 5. but the gift and grace of hope wrought in the heart by the Gospell which is a certaine, and patient expectation of life eternall, purchased by the actiue and passiue obedience of Christ and promised in the Gospell to all that truely beleeue in him, and not to bee mooued away from it, is not to loose it, not to let it fall out of our hearts, and so the wordes are breefly thus to bee conceaued: and loose not your certaine and patient expectation of life eternall purchased by the per­fect obedience of Christ, and promised in the Gospell to all that truly beleeue in him.

The first thing wee haue to marke from these words is, that the Apostle makes it the property of such as are surelie grounded, and established in the true faith, not to bee mooued away from a certaine expectation of life eternall.

Hence we conclude that true beleeuers may haue, and Doct. 4 haue indeed a certaine and immoueable hope of life eter­nall, they certainely looke for life and saluation,True belee­uers may and do certainely look for eter­nall life. for why (hope is the daughter of Faith, and true Faith beeing a necessary fruite euer following election, as appeares plainely: Acts 13.48, and so an infallible argument of [Page 318] confirmation to the soule of him in whom it is, that hee is elected to life and saluation, it must needs bring foorth an hope correspondent and answerable vnto it, euen a certain expectation of that which is vndoubtedly beleeued.

Againe the hope of true beleeuers comes from the te­stimony of the Spirit, and is one of the fruits of Gods spi­rit as might bee prooued at large, and therefore it is cer­taine and sure.

Ob.Yea but saith the Papist, true faith may be lost, the te­stimony of the Spirit may be extinct, the fruits of graces may wither and come to nothing, how then can any man build on these grounds certaine and neuer fayling hope of life eternall, Answ. see the boldnesse of carnall reason, when men trust to that and want the guidance of Gods spirit, what is this but to call into question the promise of God, the deedes of our blessed Sauiour, the prayer of Christ, the eternall loue of God, and his vnchangeable decree of sauing some. For why? wee come to haue certaine expe­ctation of life eternall by true faith, and the testimony of the Spirit of God, and that grounded on the promise of God, who is faithfull and cannot deceiue vs, vpon the deeds of Christ, together with whom (as many as truely beleeue) are quickned and raised,Ephes. 2.5.6. and made to sit in cer­taine hope of heauenly possession, vpon the prayer of our Sauiour that could not be in vaine, but was heard of his heauenly Father:Ioh. 17.20.21 vpon the eternall loue of God, from which nothing can deuide vs:Rom. 8.39. vpon the vnchangeable de­cree of God that stands fast for euer, sealed with this seale, the Lord knoweth who are his. 2. Tim. 2.19.

Vse. Let not then any enemy of Gods grace, thinke that hee is able to raze this foundation of comfort,A sure foun­dation of cō ­fort to all true beleeuers. no, no, as many as truely beleeue, and haue the witnes of Gods Spirit, and the fruits of his grace, they haue a certaine and immouea­ble hope of life eternall, & may reioyce with ioy vnspeak­able and glorious as sayth the Apostle,1 Pet. 1.8. and be thankefull to God, for this inestimable gift, knowing this, that the [Page 319] gates of hell shall neuer be able to preuaile against them.

For concluding of the next point wee are to marke the phrase and forme of speech vsed by the Apostle, hee saith not, & loose not by carelesse negligence, but bee not mo­ued away from the hope of the Gospell, this by necessa­ry implication poynteth out the state and condition of such as haue certain hope of life eternall (namely) this that their hope shall at one time or other bee assaulted, there shall be euer enemies that will set vpon it, and labour to driue them from their hold, yea saith Luther, The hope of true beleeuers shall at one time or other be assaulted. as soone as Doct. 5 we lay hold vpon Christ by Faith, and certainly looke for saluation by him forthwith our enemies the worlde the flesh and the Deuill rise vp against vs hating and persecu­ting vs most cruelly both in body and soule, and they vse their greatest skill, and bend their chiefest force, espe­cially against our hope and expectation of life eternall.

Hence it is,Ephes. 6.17. that the hope of true Christians is compared by the Apostle to an helmet, which as we know is a chiefe part of a Souldiers furniture prouided to defend his head, and put on to receiue blowes driuen against his head in which similitude is also implied one speciall reason, why the enemies of saluation doe chiefly set vpon hope, and la­bour to moue vs away from our hope of eternall life, be­cause therein they strike at the head, euen the head of all comfort, as the Apostle saith.1. Cor. 15.19. If in this life onely we haue hope in Christ, wee are of all men the most miserable. If our hope be confined to this life onely,Note. if our hope of eter­nall life be cut off; then farewell all the comfort of a Chri­stian, yea therein they strike at the head of all piety and re­ligion, and constant continuance in the feare of God, for this it was that made Moses endure affliction without dis­couragement,Heb. 11.27. his hope as an ankor was cast within the vail of heauen, and this indeed made the Martyrs passe throgh the fire with singing and reioycing, it was the Deuils drift in Iobs affliction to make him vtter wordes of blasphemy and distrust,Iob. 13.15. as appeares by Iobs constant resolution to the [Page 320] contrary, if the Lord should kill mee, yet would I trust in him, yea further, the enemies of saluation labour most of all against hope,Despaire is a principall he­resie. to bring to despaire, because that is a maine and principall heresie, it denieth God to be a Father, Iesus Christ a Sauiour, the holy Ghost a Comforter, yea, it denies the loue, the truth and the power of God, that God hath any loue to mankinde, truth in his word or power to performe his promise, and therefore no maruell though the enemies of true beleeuers bend their subtilty and strength against their hope of life eternall. And these things make it most plaine, that so long as the Diuell is the Diuell, a roaring Lyon, and thirsting after nothing more then the bloud of the Saints, our hope of life and salua­tion shall neuer want enemies to assault it, but the Diuell will one way or other try, both his cunning by lies and errours and his strength, by violence to mooue vs away from our hope of life eternall, and therefore it behooueth as many as haue this hope euer to stand vpon their guard, to be ready armed and prouided against assaults, Vse. and be­fore the time of triall and assault come,They that haue hope of eternall life must bee euer prouided to withstand assaults. Psal. 119.116.117. euer to pray with Dauid, stablish me that in time of triall I bee not disapoin­ted of my hope, stay thou me and I shall be safe, for if wee vpon our hope, of eternall life in time of health, and out of triall beginne to be quiet with our selues, if we beginne to bee secure and presumptuous, let vs be sure wee are not farre from danger. Wee must consider that there is in them that truely beleeue no such certainty of hope, as hath in it no wauering or doubting at all: no, no grace is euer for the time of this life mingled with the contra­ry corruption, wee must remember that wee in regard of the infirmity of our flesh are wauering and stagge­ring, and haue in vs cause of humbling: that so we may haue recourse to the Lord by prayer to be stablished in our hope, and then come hell, Diuell, flesh, or any enemie of our saluation, if the Lord staie vs we shall stand fast, and bee sure not to miscarry. Yea but will some say, the Lord [Page 321] sometimes for the triall of the faithfull, in the very act of the assault, when Satan is laying siege to the consceience of true beleeuers, labouring by the sight of sin to driue to despaire, the Lord seemes to withdraw his hand and to hide his face, his loue and his mercy are so ouershadowed with the cloud of present affliction that they cannot be seene.

What is to bee done in such a case, and how then shall a man bee able to hold out, Quest. and not be driuen besides his hope of eternall life.

To this I answere, Answere. in such case and in such a time wee must first consider the Lords manner of working that hee then worketh not openly and sensibly, but secretly, that then hee hath his secret working for the suppor­ting of his children, that they fall not quite away, and wee must then contrary to our owne sence and feeling, cleaue fast to his word and promise, euen to the bare word, when all other things for triall seeme contrary vnto vs, thus did Abraham as the Apostle sayth,Rom. 4.18. aboue hope when he had no reason to hope, then he hoped knowing the se­cret power and working of the Lord.

Againe, in such case wee are to thinke vpon the former and forepassed mercy of God towards vs, as Dauid sayth, when his Spirit was in perplexity, within him and his heart amased. He remembred the time past and medita­ted in the workes of the Lord. Psal, 143.4.5. but heere will Satan lay before the conscience a stumbling block & tell a man in time of conflict, that in this respect his sinne is the greater and more grieuous, in that it hath been com­mitted against so great mercy receiued, the greatnesse of mercy formerly receiued doth aggrauate his sinne, there­fore to helpe our selues againe, and to repell and beat back also this assault, we are further to call to minde, and re­member the examples of many seruants of God as Dauid, Peter, and such like.

To whom the Lord hath remitted great sinnes com­mitted [Page 322] after great mercy receiued: And that wee may set before vs such examples for our comfort and the confirmation of our hope, it is plainely taught by the A­postle Rom. 15.4. whatsoeuer things are written afore­time, are written for our learning, that wee through pati­ence and comfort of the Scriptures might haue hope. And that the holinesse of such men should not hinder vs from looking on them for our comfort: Saint Iames makes it plaine in that particular of prayer, Iames 5.17. where hee sayth, the prayer of a righteous man auaileth much if it bee feruent: for example the prayer of Elias.

Ob.Now some might say, Oh but Elias was a man indued with a rare measure of grace, and we are farre short of that holinesse that was in him, this the Apostle preuents, and sayth that hee was subiect to the like passions that we are, as if hee had sayd, Ans. what doe you stand to reason against your selues, hee was subiect to the like passions that wee are, giuing vs to vnderstand that the holinesse of the man set before vs for example in Scripture, ought not to discourage vs from doing the like duety, or expecting the like comfort that hee receiued. Thus wee see how as many as haue hope of eternall life are to arme themselues to encounter the assaults of Satan layd against their hope, before the assaults they are to haue recourse to the Lord by prayer that in the power of his might they may bee able to stand, in time of the assault, they are to thinke on the Lords secret manner of working, and on his forepassed mercy towards them, and to call to minde the examples of Gods children, to whom hee hath remitted great sinnes after great mercy receiued. and that their ho­lines ought not to discourage vs from looking for the like comfort that they receiued.

One thing further wee may note from these words the Apostle sayth not, bee not mooued away from hope at large, indefinitely, but from the hope of the Gospell.

Whence it followeth, that the doctrine of the Gospell, Doct. 6 the doctrine of the remission of sinnes and life euerlasting by Christ,The doctrine of the Gospel only workes hope of eter­nall life. is that only which works in vs hope & expecta­tion of life eternall: it is not the Law that can bring foorth this effect, the Law properly worketh in vs no sauing grace of faith, hope, or the like: hence it is, that the Law is cal­led a killing letter, and the Gospell only the word of life.2. Cor. 3. Acts. 5.26. and the word of saluation, Act. 13.26. and many other places might bee brought to prooue that the Gospell only worketh in vs faith in Iesus Christ, and certaine hope of life eternall.

And first, this makes knowen that the hope of Papists is Vse. 1 no true hope, for their hope,Confutation of the Papists. as their owne words testifie is grounded vpon performance of those things God re­quires of them, so farre foorth as they are able to do them, this hope is rather of the Law then of the Gospell, he that will ground his hope vpon performance of those things, God requireth of him, so far as he is able to do them, hath no reason in the world to hope for any good at Gods hand, for who is so blinded with selfe conceit and bewit­ched with selfe loue that sees not how farre short he comes of doing that hee might doe, both in the estate of nature and grace to leaue them therefore, and to apply the point to our selues, is it so that it is the proper worke of the Gospell to bring men to certaine hope of life & saluation.

Let vs then further meditate on this point to this pur­pose, Vse. 2 we haue had by the mercy of God,Wee must looke that the Gospell haue the proper ef­fect of it a­mongst vs. the Gospell soun­ding amongst vs many yeeres, let vs therefore looke that the Gospell haue the proper effect and worke of it a­mongst vs in this particular, that it beget in euery one of vs a liuely hope of eternall life, euen a true hope, not proceeding from Satanicall illusion or presumpti­on, such as is the hope of the greatest part in the world, but from good grounds from true faith in Christ, and from the testimony of his spirit, and from the fruites of it, looke that wee haue such an hope, for that is [Page 324] the kindly and naturall worke of the Gospell. And that I may not barely propound this without enforcement by some reasons to moue vs vnto it, consider with me these Motiue. 2 two.

First, if the Gospell haue not wrought in vs some mea­sure 1 of certaine hope of life eternall, we are yet (for any thing wee know) in no better state then the very damned Deuills in hell, for they know the story of the Gospell, ye [...] they beleeue it to be true, yet so as they tremble, yea haue no comfort by it to themselues.

2 Againe, if wee bee such as haue any hope, if wee bee as it were desperate persons vnder the Gospell, wee shall in time of triall bee most desperate, for as our Sa­uiour sayth, if light become darkenesse, how great is that darkenesse? If that which is sweete in it selfe be­come bitter to vs, how great then is that bitternesse? Come to experience in this, aske a desperate consci­ence what comfort it findes in the doctrine of the gos­pell the doctrine of remission of sinnes,Note. and wee shall finde it will answer, it is so farre from finding comfort in that, as nothing in the world doth more gall and grind it, and there is reason for it, because it hath no part in that comfort, it is the case of the damned in hell, their torments in hell are increased vpon them by the consi­deration of the losse of the comfort in heauen, they are not onely tormented with paines of sence, but of losse, so such as are in a desperate state, vnder a sence and fee­ling of Gods anger: their desperation and their discom­fort is greater in consideration of the sweete comfort of the Gospell because they are perswaded it belongs not vnto them.

If then we would not find our selues (for any thing wee know to the contrary, in the same state with the Deuill in hell, if we would not onely be hopelesse, but euen find our selues plunged (specially when the time of triall shal be) in­to the depth of fearefull desperation, let vs be carefull now [Page 325] while the Gospell is sounding in our eares in this day of saluation as the Apostle speakes,2. Cor. 6.2. that the Gospell may produce the proper fruit and effect of it in our hearts, that we may haue such an hope wrought in vs by the Gospell as shall neuer deceiue nor make vs ashamed, because the loue of God is shedde abroad in our hearts by the Holie Ghost.

Come we to the next words (whereof ye haue heard) these words containe a specification of what Gospell the Apo­stle meant in the wordes before (namely) that which yee haue heard preached by Epaphras, wherein as wee heard in the resolution of this verse is implied the meanes how the Colossians came to haue hope of life and saluation (name­ly) by hearing the Gospell preached vnto them, the words in the original are thus, the Gospel which you haue heard; there is no difficulty in the words, for the sence they are to bee taken in the proper signification as they are laied downe. The Gospel which you haue heard, and that prea­ched vnto you, for so much the words following giue vs to vnderstand. I passe ouer that which. I noted before vp­pon the verie same wordes verse 5. the thing wee are hence to obserue for the ground of our instruction is this.

That the Apostle is not content to say continue grounded and stablished in the Faith, and bee not mo­ued away from the hope of the Gospell in generall, but hee adds further more specially, the Gospell which you haue heard: the generall conclusion that comes from Doct. 7 hence is this that one speciall cause of falling back from faith. of declining,One speciall cause of fal­ling back and declining in a­ny grace, is forgetfulnes of particular doctrin heard preached. in hope or any other grace is for­getfulnesse of those particular things which wee haue heard preached vnto vs, when wee decline or decay in religion in the feare of God or in any other grace, it is by forgetting and letting slippe out of our mindes the particular doctrine which we haue heard and in former times receiued. Reu. 3.2, Our Sauiour exhorting the Angell [Page 326] of the Church of Sardi, beeing fallen into a drowsie securi­ty, to awake and strengthen the things which remaine, that are ready to dye, he sets downe this as the meanes and remedy vers. 3. remember therefore how thou hast recei­ceiued and heard, and hold fast and repent, thereby ma­king knowne vnto them, that forgetfulnes of things heard was the cause of their decay in religion, and the remem­brance of them would be a meanes of repentance and re­couery, the holy Ghost Hebrews 12. perswading to paci­ence in time of affliction sayth, verse. 5. haue ye forgotten the consolation which speaketh vnto you as vnto children? For so the words are to be conceiued, as vttered with an interrogation haue ye forgotten?Heb. 12.5.6.7. then he brings to their remembrance a place out of the old testament, my sonne &c. whence it is cleare that we are to conceiue his speech as if he had thus saide,Pro. 13.11. you ought not to forget the com­fortable word of exhortation, you haue heeretofore heard, and that hath beene taught tending to stablish your hearts and to make you stedfast, by remembring it, you may hee strengthened in paience, and by forgetting it, you shall finde the contrary effect, you shall faint in your minds, and not be able to hold out in time of triall.

If therefore wee would not decline in faith, in hope, and goe backeward in grace and good things, Vse. our due­ty is that which the holy Ghost hath taught vs,We are to giue diligent heed to things heard and not let them slip out of our mind [...]. Heb. 2.1. we are di­ligently to giue heed to the things which wee haue heard that we be not retchles, and loose hearers, that the things heard, run not through vs. Many things taught are heard of some with delight, their minds seeme to bee rauished for the time with ioy at the hearing of them, as Christ saith of the Iewes, Iohn was a burning and a shining candle, and ye would for a season haue reioyced in his light, yet sud­denly they slip away from them,Iohn 5.35. as if they had neuer heard them. This comes partly from the corruption of nature, and partly from the Deuill, heauenly things are so contra­ry to our corrupt affections, that for them to abide in vs is [Page 327] euen like fire and water to abide together, and the Deuill doth what he can to quench the light of them in our harts, and vtterly to race out the remembrance of them, and not to leaue any print of them, let vs then, knowing this cor­ruption of our nature, and the working of Satan, labour with care and diligence to keep things heard and learned, let the remembrance of them be daily renued in vs by con­tinuall meditation and thinking vpon them, and to helpe vs forward in this duty consider.

First that by meditating and calling to minde things Motiue. 1 heard, we come to the greatest measure of knowledge, yea to apply the doctrin taught more particularly to our selues then our teachers either do or can doe, because (if it please God to open our eies, wee are best acquainted with our owne estate, and can best apply the doctrine heard to our owne instruction and comfort, as a mans owne hand can better apply the plaister to his secret sore if hee will endure it, and take paines to doe it, then the hand of the most skilfull Chyrurgion, this no doubt was Dauids meaning when he said he was wiser then his teachers Psalm. 119.99. and hee makes this indeed the reason, for thy testimonies are my meditation.

Againe consider that the doctrine of the word heard Motiue. 2 truely preached, shall one day euen at the day of iudge­ment bee that by which wee must bee iudged, by which all workes must bee tried as the Apostle saith, Romanes 2.16. at that day God shall iudge the secrets of men by Iesus Christ according to my Gospell, if then wee doe not call to minde and remember things lear­ned:Note. the doctrine heard shall at the day of iudgement bee a bill of inditement against vs, especially if wee heard it with delight, and afterward haue let it slip from vs it shall then leaue vs without all excuse, it shall bee a bill of inditement, and a fearefull sentence of condem­nation against vs, and in consideration of these things let vs bee stirred vp to follow the councell of the wise man, [Page 328] both to take fast holde of instruction,Pro. 4.13. and not to let it slip from vs, let vs keepe it fast and sure when we haue laid hold vpon it.

Now to that which followeth. And which hath beene preached to euery creature which is vnder heauen, &c.) in these words is the first argument of preuention, where­by the Apostle doth preuent an obiection of the Colos­sians, they might say the Gospell wee heard was onely preached vnto vs by Epaphras our minister, and wee may doubt whether it be the true Gospell of Christ or no, this the Apostle preuents.

First by this argument, that it was the same Gospell which was preached to all nations of the world, for so the words are to be conceiued, as appeares plainely by confe­rence of those two places together Mark. 16.15.Interpreta­tion. Mat. 28.19. by euery creature vnder heauen is meant all nations of the world.

Answ. If any say, we read of certaine nations newly conuerted in latter times.

Ob.I answer as before vers. 6. that is to bee vnderstood of the profession of the Gospell by publique authority, the Gos­pell sounded foorth in the daies of the Apostles to all na­tions, but it was not receaued by publike authority till the time of Constantine and Theodosius. The point I will ob­serue from these words hauing spoken of the same in sub­stance ver. 6. it shall be from the purpose of the Apostle in this place (namely) the preuenting of that obiection that the Gospell they heard was onely preached by Epaphras Doct. 8 whereas the Apostle doth preuent this obiection on this manner.That is the true doctrine of the Gospell that agreeth with the do­ctrine of the Apostles preached to all the world. The Gospell you haue heard is the Gospell prea­ched to all the world, hence I gather thus much.

That indeede that is the true doctrine of the Gospell which is consonant and agreeable to the doctrine of the Apostles preached throughout the whole world, vniuersa­lity of doctrine, and generall ouerspreading of it, is not suf­ficient to proue it to be true, (for so any heresie may bee [Page 329] forced vpon men, vnlesse it consent with the doctrin prea­ched to all the world, by the Apostles. Hence it is that Paul saith,Gal. 1.8.9. and hee doubles his speech that man or that Angel from Heauen must be accursed and held in extreame dete­station, that shall teach any doctrin not only contrary but besides that we haue been taught and haue receiued from Paul and from the other Apostles.

How shall I know that the doctrin now taught is agree­able to that which the Apostles preached long since? Objection.

Looke into the writings of the Apostles and Euangelists for there is not a sentence that euer the Apostles taught but for the substance of it, Ans. it is written in the booke of the new Testament, it is but a shifting distinction of the Pa­pists, that forsooth the first truth or Gospell is twofold, ei­ther written and recorded in the booke of the new Testa­ment, or vnwritten deliuered onely by word of mouth, for that which the Apostles taught and preached, the same (saith Iraeneus) by the will of God they afterward deliue­red in writings, to be a foundation and piller of our faith. Yea but will some say againe, the writings of the Apostles are hard to be vnderstood.

How shall we then know what doctrin is agreeable vn­to them seeing the meaning of the holy Ghost, Object. in the wri­tings themselues is hard to be found out.

To this I answer: First, Answ. all things in the writings of the Apostles are not hard, but onely some things, so sayth Pe­ter 2. Epist. 3.16. things most needfull to be knowen and and beleeued to saluation, may come to bee knowen by diligent reading and hearing, attentiue marking, earnest prayer and iudging of them in humility,

Againe, we must know there be two things specially ai­med at in the writings of the Apostles. 1. The aduācement of the name & glory of Christ Iesus. And 2. the spirituall worship and seruice of God. Any man by diligent reading may obserue these two things principally driuen at in all the writings of the Apostles, and therfore that doctrine [Page 330] is agreeable vnto them that setteth foorth Christ vnto vs with all due regard of his glory, in the worke of redemp­tion and saluation, with due respect of the honour of his name as the onely King, Priest and Prophet of his Church, and doth vrge vpon vs spirituall worship and seruice of God standing in mortification of the flesh, newnesse of life and spirituall obedience.

Thus wee may know what doctrine is agreeable to the doctrine of the Apostles.

Vse. For the vse of this poynt, I might shew the errour of many points of doctrine among the Papists, but I passe by that, let vs thinke vpon it to this purpose, is it so that tr [...]e doctrine is that which is consonant and agreeable to the doctrine of the Apostle preached many hundred yeeres agoe.We must not be disconten­ted with do­ctrine plainly deliuered be­cause it is common. Then let vs take heed of discontment with doctrin plainely deliuered vnto vs, because it is common, and be­cause we haue heard it many times before, for why? the same doctrine must still bee taught that was taught in the time of the Apostles, and that doctrine is onely good, it is the vanity of mans nature, not to be content with good things, because they are common and ordinary, but it is the worst kinde of discontent to be displeased with things pertaining to saluation,Note. it is worse then if a man should not like wholsome meat set before him to day, onely for this, because he fed on the same dish yesterday, to bee discon­tent with the word, because we haue heard the same thing before, is the itching of the eare foretold by the Apostle▪ 2. Tim. 4.3. the time will come when they will not suffer wholsome doctrine, but hauing their eares itching, and the Apostle there sayth, this itching is found in them that follow their owne lusts. And let men take heed they fol­low them not to their owne destruction, for it is iust with the Lord to harden our hearts, and to close the eyes of such as heare the word onely for fashion, and thinke them­selues already aboundantly skifull. He hath sayd by the Prophet Isaiah 66.2. To him will I looke, and to him a­lone [Page 331] that is poore and of a contrite spirit, and trembleth at my words (that is humble in his owne eyes, receiuing the word with reuerence, hungring after it as the food of his soule, and saying in his heart as Samuel did,1. Sam. 3.10. speake on Lord for thy seruant heareth, (Whereof I Paul a [...] a Minister) This is the second argument preuenting the former obie­ction. The Colossians might haue made, the Gospell they had heard was the same Paul himselfe an Apostle preach­ed, that which hence is to bee noted is briefely this, that Paul cals himselfe a Minister of the Gospell, wicked there­fore and blasphemous are those scoffing speechesScoffing and blasphemous speeches a­gainst the Ministers of the Gospell. of Har­ding against Iewell, and the like many times belched out of the mouths of Papists and Atheists against the Ministers of the Gospell, your Minister-like talke, your Minister­ship, &c. these blasphemies against the sacred name of minister, which the word so often vseth, as Saint Paul is not ashamed to take to himselfe) are against the word of truth it selfe.

In this verse we haue the second argument of the Apo­stle perswading the Colossians to continuance in the faith, the argument is from the end of the Apostles owne suffe­rings being prisoner at Rome, that hee suffered affliction for the confirmation of the Colossians in the faith and for the whole body of Christ which is the Church, this argu­ment is amplified by the manner of his sufferings and the subiect of them. The manner, that it was with reioycing and the causes of that were two, first, because his portion was allotted vnto him, implyed in that word (fulfill) se­condly, because his afflictions pertained to Christ, and were the rest of his afflictions (and fulfill the rest of the afflictions of Christ) then hee makes knowen the subiect [Page 332] of his suffering (namely) his flesh, these be the things g [...] ­nerally comprised in this verse. Now to the words as they are lay downe by the Apostle,Interpreta­tion. Gen. 3.1. & first of these words (No [...] reioyce I in my sufferings for you) the word (Now) is not here a note of time but of transition, as now the serpent &c. ( [...] my sufferings) that is in respect, or for my sufferings, a man may happily reioyce in time of suffering for some other thing, but the Apostles meaning is for, or in respect of hi [...] sufferings for you (that is) for the confirmation of you in the doctrine of the Gospell, and the encouragement of you constantly to suffer for the Gospell, if you bee called vnto it.

The first thing hence to be obserued is the argument of the Apostle, he makes his imprisonment and his sufferings for the Gospell, an argument of confirmation to the Co­lossians, to perswade them to continue in the faith.

Doct. 1 Hence ariseth this generall conclusion, that the suffe­rings of the Saints of God, especially of publike persons are not onely good and profitable to themselues,The sufferings of Gods Saints are profitable not onely to themselues but to others also. 2. Cor. 1.6. either for their owne triall, for the correction of things amisse in them, or as markes of their owne adoption, but vnto o­thers, who either behold or heare of them, the sufferings the Saints of what kinde soeuer are profitable, not onely to themselues but to others also. The Apostle sayth whe­ther we bee afflicted it is for your consolation and saluati­on, which is wrought in the enduring of the same suffe­rings which we also suffer, where wee see hee sets downe a double vse and profit of his afflictions, reaching beyond himselfe to the Corinthians (namely) their consolation and saluation, their comfort and their encouragement in the like sufferings, the Apostles afflictions were profitable to the Corinthians for their saluation, onely as a meanes and helping cause, and not as meritorious, but onely to helpe them forward in the way of saluation, for further proofe of this, consider the seuerall sorts of the sufferings of the Saints, they are either corrections of their sinne, tri­als [Page 333] of their faith of their obedience &c. or testimonies of their profession of the Gospell, as when they suffer as Mar­tyrs, sealing their profession of truth, with the suffering of any torment, yea, to the shedding of their bloud in all these wee shall finde that their sufferings are not onely profitable to themselues, but to others also, as first their sufferings in way of correction are not onely meanes of good to themselues, but documents and warnings to others, to make them wary and carefull to auoyd the like sinne, thus were the sufferings of Dauid, after his sinne was pardoned. 2. Sam. 12.14. because hee was a publike person and by his sinne had opened the mouths of Gods enemies, hee suffered the losse of his childe, that by his suffering orhers might learne to take heede of the like sinne. Againe, their suffering in way of tri­all are in many places of the Scripture set before vs, for for the working of patience in vs, Iam. 5.10.11. Take (my brethren the Prophets for an ensample of suffering aduersity and of long patience, which haue spoken in the name of the Lord, behold, yee haue heard of the patience of Iob, and haue knowen what end the Lord made.

Last of all, their sufferings in way of testimony are no­table meanes of confirmation and encouragemens of o­others to the like sufferings, the storyes of the primi­tiue times of the Church, are full of examples, it is ve­ry memorable that is written in the Ecclesiasticall sto­ry of the citty of Edessa, a city of Mesapotamia, Ruf­finus lib. 2. cap. 5. it is there sayd when the Christians by the decree of the Emperour were banished all Churches they met in fields, which being espyed of the Emperour, in great rage hee strooke his chiefe cap­taine with his fist, demaunding why he did not thence also driue them as hee had commaunded vppon this, his Captaine purposed the very next day to destroy them, yet his affections arising against so cruell [Page 334] a fact, hee secretly lets flye abroad, that the next day hee would destroy all that were found at those meetings, ho­ping thereby to warne them to abstaine from comming thither, but see the powerfull working of the bloudy per­secution of those dayes for the confirmation of men in suffering for the trueth, the next day Christians, though before admonished of the danger, yet flocke thither in greater number then before, yea they runne headlong, & make hast as men afraid to come too late to suffer death, among the rest the captaine obserued a woman to runne with such hast out of her house, as that she neither stayd to shut her doore, nor to put on her cloathes as womanlike modesty required, and in her armes she carried a little in­fant, when the captaine saw it; hee commaunded the wo­man to come before him, and beeing come, he asked her whether shee made all that hast; into the fields (said shee) where the Christians meet. And hast thou not heard (said he) that the chiefe Captaine is going thither to put to the sword all that there he findeth; yes (said she) I haue heard it, and therefore I make hast that I may be there when hee comes: but what wilt thou doe with that little infant (said he)? Take it with me also (said she) that if the Lord will it may also be vouchsafed martyrdome: by this and many o­ther examples that might be brought, it is most plaine that the sufferings of Saints in way of testimony, are notable meanes to incourage others to the like sufferings.

Vse. And therefore for the vse of this point let vs not passe o­uer the consideration of the sufferings of the Saints with­out profit,Wee are to profit by our consideration of the suffe­ring of Gods Saynts. let the saying be found true in vs in respect of other mens sufferings [...] let the afflictions of others bee our instructions, let their corrections warne vs to be more wary, and to bee more carefull to auoid the like sinnes, let their trialls build vs vp in patience, and ho­ly obedience, and for the sufferings of the Saints in former times as Martyrs, wee are not to let the remembrance of them vanish & fall out of our minds without profit to our [Page 335] selues: indeed will some say there is vse to bee made of the suffering of Martyrs, if wee should fall into the like times, they did, then by them we might be incouraged to the like constancy, and they might worke in vs like resolution.

But what vse can we now make of them in the daies of peace? Object.

Very great good vse, they serue not onely to seale, Answ. rati­fie and confirme vnto vs, the trueth of that religion wee professe, (which is a notable vse,) but wee are further to thinke vpon them to this speciall purpose, they suffered losse, not onely of lands and goods, but of life also for the maintenance of the truth of the Gospell.

Surely then the hearing of these their sufferings ought to make vs to forgoe the sensuall pleasures and profits of this world which cannot stand with the keeping of Faith, and good conscience, did the holy martyrs in former times suffer the losse of their liues by fire, fagot, and most exquisite torments, to maintaine the truth of the Gospell, and wilt not thou by their sufferings bee mooued to suffer the want of so much as a cup of beere or wine not needful, or the want of some carnall pleasure for the keeping of faith and a good conscience? it seemes it is not the same re­ligion and Gospell now professed by thee, and heertofore maintained by them? yes surely, but thou art not the like affected professor of the same Gospell, it hath not yet the same powerfull working in thy heart: and know it for a truth, that if the sufferings of the Martyrs, they suffering losse of their dearest bloud, haue not thus farre profited thee, to moue thee to suffer the losse, and the cutting off of thy dearest sinne; thou hast not yet made a right vse of them, and certainely, as their sufferings were testimonies of the trueth and power of the Gospell, so they shall one day bee so many witnesses against thee, they shall bee as Abrahams prayer was for Sodome, sweet smelling sacrifi­ces to God in themselues, but seruing for thy deeper con­demnation; as Abrahams prayer was accepted of the [Page 336] Lord, and yet Sodome was destroyed.

Now reioyce I, &c.] not to say any thing of that, might hence be noted, that we are to suffer affliction with ioy, I stood on that verse 11. we are further to marke that Paul reioyced that his sufferings were for the good of the Co­lossians, he was glad, and it did him good at his heart, that his sufferings were for their good. Hence I gather that Doct. 2 we are after his example to be glad and it must be the ioy of our hearts, if in any thing wee may doe good to the Church, and to our brethren: yea if wee may doe them good by suffering and by shedding of our bloud,We are to be glad if in any thing we may doe good to Gods Church though it bee to the shed­ding of our bloud. wee are cheerefully to lay downe our liues for the glory of God, and for the furtherance of the saluation of our brethren, Iohn 4.34. we haue the example of Christ laid before vs, who tooke such delight in doing the will of his Father, as it was euen meat and drinke to him to doe it, the work of redemption, the conuersion and bringing of Gods chosen to the knowledge of their saluation, hee saith it was his re­past, it was euen as meat and drinke to him, wee finde a worthy speech of the Apostle,Acts 20.24. hee saith though the holy Ghost did witnesse and let him vnderstand that bands and afflictions did abide him, yet saith he I passe not at all, nei­ther is my life deare vnto my selfe, so that I may fulfill my course with ioy for the good of the Church of God, Reason. 2 the reasons and grounds of this are two.

1 First, because wee are members of one mysticall body, and one member of the body is ready to helpe & do good to another, yea sometimes to suffer one for another as the arme suffers letting of bloud for the good of the head or the liuer, &c.

2 Againe, because the good wee doe to our brethren the members of Christ it reacheth to Christ himselfe so sayth our Sauiour. Therefore looke with what cheerefulnesse we would do good to Christ (if it were possible to doe it to his owne person) with such alacrity wee are to doe it to our brethren,Mat. 25.40. yea to suffer, and shedde our bloud, if it [Page 337] may be for their good, this being so that we are to reioyce and to make it the ioy of our hearts, if wee may do good to our brethren by suffering and shedding of bloud, then surely it followeth necessarily, wee are to reioyce to doe them good, Vse. by the discharge of our duety in our publique place and office,We are to re­ioyce in doing good to our brethren in discharge of our duty. wherein we come not so farre as to shed one droppe of our bloud, let this teach vs to shake off sloth and sluggishnes in doing publicke duties for the good of our brethren, any man may see it, that many that are in place and office to doe good to others, goe heauily and sleepily about publicke businesse, euery man almost is of such a leaden heart and heauy spirit in doing the due­ties of loue to his brethren as the things done, when they are done, are neither pleasing to God, nor truly comforta­ble to men. Therefore a little to awake and to stirre vp such men as are heauy hearted and drowsie in dooing ser­uice by loue to their brethren, according to their place, cal­ling and ability consider we these things.Motiues.

First in doing good duties with cheerefulnesse wee are 1 like to the Lord himselfe who is said to reioyce in dooing good to his Church,Deut. 30.9. what better example then this to follow.

Secondly thereby we testifie our communion with the 2 Church that we are members of it, that wee haue a fellow-feeling both of the good and of the afflictions of our brethren.

And consider yet further, if our worke of loue bee 3 sluggish it is more then a probable argument wee are yet a sleepe in a carnall security, and doe but dreame of Christ and of the remission of our sins, for faith worketh by loue, and such as faith is, such will loue be,Gal. 5.6. and such as loue is we may gather faith to bee, if then we bee slothfull in perfor­mance of the duties of loue to our brethren, it will seale vp vnto vs a fearefull conclusion, that our faith is indeed but a fancy, and our hope sutable, such as in the ende will con­found and make vs ashamed.

If then wee desire to bee like the Lord himselfe: if wee would testifie our communion with the Saints of God, if we would not seale vp to our hearts that wee haue no true faith in Iesus Christ, and no sound hope of life and saluati­on, let vs be moued to discharge publique duties that con­cerne vs, and to doe seruice to our brethren with alacrity, with ioy and reioycing, let vs shake off immoderate loue of our selues, Note. which causeth men to make idols of themselues, to dreame of nothing but their owne good and profit, for that indeed makes a mans heart that it cannot be extended it is the mother of couetousnesse and many foule sinnes as appeares.2. Tim. 3.2.

Now before we come to the causes that moued the A­Apostle to reioyce in his sufferings, I will stand a while to remooue a misconstruction of this text, and false collecti­on that is made by the Papists, from these words of the A­postle, In that the Apostle saith (Now reioyce I in my suffe­rings for you, and fulfill the rest of the afflictions of Christ in my flesh for his bodies sake the Church. Hence they gather and conclude.

That the sufferings of the Saints are meritorious and satisfactory for themselues and others, and that the suffe­rings of the Saints doe satisfie the iustice of God for tem­porall punishment due, not onely for their owne sinnes, but also for the sinnes of others, which collection is full of contumely and blasphemy against the infinite merite and satisfaction of Christ his death and passion, I might shew the errour of this conclusion by many places of Scripture, the Apostle saith, 1. Corinth 1.13. was Paul cru­cified for you, as if hee had saide, it is blasphemous once to thinke that either Paule or any other but Christ was crucified for vs, but that wee may easily see the weake­nesse, and indeede the wickednesse of this collection:The weaknes & wickednes of a popish collection frō this verse dis­couered. I will make it plaine and euident that it is repugnant and contrary to the words of this verse, & that this text which they bring as a strong argument, to prooue humane satis­faction [Page 339] is altogether against themselues.

Reasons a­gainst it.

First therefore consider that when the Papists describe vnto vs, what bee their satisfactory punishments, then forsooth they reckon vp fastings, sackecloth, pilgrimages, 1 teares, continuall sighes, &c. yea they confesse that if in the outward actions of humiliation, inward greefe of heart be wanting, they are nothing worth, now mark how these words make against them. The Apostle saith heere in this text, hee was farre from any inward greefe in his sufferings, yea hee saith the contrary, that he reioyced, therefore doubtlesse the sufferings of Paule were among the sufferings which the Papists would haue to bee penall and satisfactory.

2 Againe, sufferings satisfactory, such as must answere the iustice of God for sinne, must needs bee punishments for sinne, because there can bee no compensation or ex­piation of sinne, but by punishment either in the party offending, or in some other in his stead, the curse bee­ing annexed to the transgression of the Law, satisfaction must be made by punishment, yea the Papists themselues say that satisfactory sufferings are penall, they bee their owne words on this place (that is) they are punishments for sinne: now to say that the sufferings of Paul spoken of in this place were punishments for the sinne, either of him­selfe or of others were most absurd it hath not so much as likelihood or shew of trueth, it is cleane against the text which makes knowne the Apostle suffered for the name of Christ, and for the maintenance of the trueth of the Gos­pell, that is the argument of the Apostle, and so much is implied in the worde translated (fulfill) [...], vicissim impleo, I fulfill in the name of an other (that is) of Christ and so much also is expressed in that the Apostle calls his afflictions the afflictions of Christ, thereby gi­uing to vnderstand that hee suffered in and for the name of Christ, for that is one reason why the sufferings of the Saints are called the sufferings of Christ, as saith [Page 340] Peter 1. Epistle 4 14. reioyce in as much as yee are par­takers of Christs sufferings &c. then verse fourteene, if yee bee rayled on for the name of Christ, blessed are ye, for the spirit of glory and of God resteth on you; which on their part is euill spoken of: but on your part is glorified; where hee makes it plaine that one reason why the sufferings of the Saints are called the suffe­rings of Christ, is because they are suffered for the name of Christ, shall wee then say that the sufferings of Paul heere spoken of, were sufferings for sinne? it is most grosse, aliud est pati pro peccatis, aliud pro Christ [...]. Thus wee see this very text which the Papists would force to maintaine humane satisfactions, it beares strongly against them.

Ob.Yea but saith the Papists, by your leaue, the Apostle saith he fulfilled the rest of the afflictions of Christ, whence it is cleare (say they) that the sufferings of Christ and of his members make one masse or one body of sufferings, the sufferings of the Saints are the plenitude and fulnes of Christ his sufferings, and so by vertue of that vnion that is betwixt Christ and his members, their sufferings receiue influence and vertue from him to be meritorious and sa­tisfactory.

Ans. See the cunning of these men to deceiue the simple and their owne soules, it is true indeed that by reason of that Vnion that is betwixt Christ and his members, their sufferings are said to be the sufferings of Christ, and Christ to suffer in his members, and by the merit of his passion, their sufferings are accepted and rewarded, but that they are to be ioyned with Christ his sufferings in way of ment and satisfaction for sinne, that followes not from the vni­on that is betwixt him and his members, for they are not one by personall vnion, Note. Christ and the Beleeuer are two distinct parts, now personall vnion is the ground of merit in Christ himselfe, for his manhood apart, and by it selfe meriteth nothing) but as it is receiued into personall vnion with [Page 357] the Godhead, they must then prooue which they are ne­uer able to doe) that we are receiued into vnity of person with Christ before their conclusion will follow that by vertue of our vniō with him, the suffrings of the Saints do merit and satisfie. Thus then we see the the error & weak­nesse of that popish collection from this verse, that the sufferings of the Saints are meritorious and satisfactory.

Come we to the causes that mooued the Apostle to re­ioyce in his sufferings in these words (and fulfill it, &c.) the word translated (fulfill) as we haue heard, it signifies not onely to fill vp the measure, but to doe it in the name of another, & the Apostles meaning is, in the name of Christ (the rest of the afflictions of Christ) for the vnderstanding of these words,Interpreta­tion. we must know that the sufferings of Christ are of two sorts, either such as he suffered in his owne per­son for the redemption of his Church in way of satisfacti­on for sinne and expiation of sinne, whereof the Apostle spake before in this chapter: or such as he suffereth in his members & in the whole Church to the end of the world, when his members suffer in way of conformity and simili­tude with Christ their head, then Christ accompteth their sufferings as his owne, hence they are said to haue fellow­ship with him in his afflictions, & to be conformable vnto his death, Phi. 3.10. and of this second sort, the words of the Apostle in this place are to be vnderstood (The rest of the afflictions of Christ) (that is) those afflictions that remain to be suffered in way of conformity with Christ (in my flesh) (that is) which are appointed vnto me to suffer in my bo­dy, thus then we are to conceiue the words of the Apostle as if he had said, and fulfill vp that measure of affliction al­lotted vnto me as a member of Christ, and remaining to be suffered by me in his name by way of conformity vnto Christ.

The first thing we haue heere to marke is the word vsed by the Apostle, he saith not beare the rest, but fulfil, whence we may take vp this instruction.

Doct. 3 That the afflictions of the godly, the members of Christ are measured out vnto them in the good prouidence of the Lord,The afflict ōs of the godly are measured out vnto them the good pro­prouidence of God. when they are vnder affliction, they are filling vp of an appointed measure, how much or how little eue­ry one shall suffer is appointed in the eternall councell of God, and it was not appointed that euery particular per­son should suffer, all and euery sort of affliction, but that euery member in the body of Christ should suffer some in one sort and measure and some in another. Wee finde the truth of this in Iosephs affliction, Psalm▪ 105.19. it is said they held his feete in the stockes, and he was laid in i­rons vntill his appointed time came and the councell of the Lord had tried him he was afflicted, but how much, or how long? euen so much and so long as the Lord had appointed, vntill his appointed time came. This also is cleare in the bondage of affliction of the Israelites in Ae­gypt their affliction was measured and foretold,Gen. 15.13. and when the measure was full and the time expired, the selfe same day they were freed from it: howsoeuer there may seeme to be some difference of time mentioned in those two pla­ces,Exod. 12.41. yet if wee reckon the 400. yeares from the birth of Isaak and 430. from Abraham his first comming into the land of Canaan, they are easily reconciled and proue the point in hand. And to this the seuenty yeares [...]thing mentioned Ierem. 25.22. that also prooues as much. And thus I might go on from one example to another, and all meeting in this point deliuered that the afflictions of the godly are measured out vnto them in Gods good proui­dence, Reasons. and the reason of this is manifest (namely) this not onely the euent and comming to passe of things is appointed of the Lord, Vse. but also the circumstances of eue­ry euent,We must not limit the Lord when we are vnder his hand in any afflictions. things not onely come to passe which God hath appointed, but as he hath appointed concerning the man­ner and measure.

How then is it so that the afflictiōs of the godly are mea­sured out vnto them in the good prouidence of God then [Page 343] we must learne, when wee are exercised vnder the hand of God, not to limite the Lord, not to appoint him, how much or how long hee shall afflict vs, not to bee con­tent onely for a day or two, or while wee thinke good and then beginne to shake off the yoke of the Lord, but euen so long to endure the affliction with patience as he hath appointed, euer remembring that our affliction is measured out vnto vs by the good and gracious hand of God, euen by that hand that will bee sure to keepe mea­sure and moderation (which is a notable comfort) so saith the Apostle, 1. Cor. 10.13. God is faithfull, and will not suf­fer his children to bee tempted aboue that they are able, but will euen giue the issue with the temptation, that they may be able to beare it. Marke (I beseech you) the Apostle makes the Lords keeping of measure and moderation in afflicting of his children, no lesse sure then it is that God is faithfull, and can God bee vnfaithfull? If hee can, then thinke hee will exceed the measure of our strength in af­flicting vs, if not, bee of good comfort, for so certaine it is that hee will keepe measure in our affliction, as hee is faithfull that can bee no other, a sweete foundation of comfort in the greatest affliction, ioyne to this the ex­ample of the Israelites before spoken of Exod. 12.41. vers. Marke it, the Lorde did not breake with them one day, no not one houre, or minute of the appointed time of their deliuerance, and bee thou sure of it, that euen daies and houres of comfort fit for his children as they are knowne to the Lord, so are they alwaies ob­serued of him most gratiously and most precisely, why then should we tye the Lord to our time and to our will, or else we faint, wee fall, we speake or thinke amisse, that the Lord regards vs not, hath forgotten vs and forsaken vs, or the like, learne neuer to doe it, let vs neuer thus wrong our good and gratious God, but let vs in time of our affliction pray that the Lorde would out of his mercy consider our strength, and according to his promise [Page 360] lay no more vpon vs then hee will make vs able to beare and that hee would giue the issue with the affliction in doe time to his glory and our good.

Ob.Now heere an obiection made by some occasioned from this doctrine is to be remoued, by some such as are deliuered out of trouble by meanes condemned in the word, (as by witches and wizards) may say and that true­ly their measure of trouble was appointed of the Lorde, that so much they should endure and no more, and these beeing the meanes of their deliuerance, doubtlesse they were so appointed of the Lord, and therefore may lawful­ly be vsed?

Ans. To this I answere first, the parts of this obiection han [...] 1 not together, they confesse them to bee meanes con­demned in the worde, and yet would haue it that they may lawfully bee vsed, whereas things condemned in the word can neuer be lawfully vsed.

2 Againe this is to make the secret will of God the rule of our actions, which is not knowne but by the euent, and therefore ought not to be the rule of them, but onely the will of God reuealed in his word.

3 Lastly, whereas they say that such meanes were ap­pointed of the Lord, it is very true, the euent reueal [...] it, the Lorde did appoint to suffer such to bee the meanes, by his working permission out of his iust iudgement, not in his mercy, but as a curse to them, that are so deliuered,Note. and without their vnfaigned re­pentance, for the further increase of their condemn [...] ­tion, for as heeretofore I haue shewed, when as the meanes of getting health, wealth, &c. are euill, it is therefore reuealed that the Lord doth fully purpose [...]o curse men, euen in those good things, and that is a heauy curse.

The second thing we haue to marke is the next worde heere vsed (rest) the originall worde ( [...]) signifieth the residue, remainder, hinder part or remnant, &c. that [Page 361] which hence followeth is this, that the afflictions of the Doct. 4 members of Christ,The afflicti­ons of the members of Christ are but as remnants in respect of his sufferings are but as small remnants and re­liques of Christ his sufferings, What wee that are mem­bers of Christ doe suffer, bee it to the shedding of our bloud by the sharpest and most exquisite torments that can bee deuised, yet it is but a remnant in comparison of Christ his suffering this wee shall finde confirmed by further euidence of Scripture, Isaiah, 63.3. I haue tro­den the wine presse alone, and of all people there was none with mee. Sayth Christ of himselfe, the Euangelists set out in many words the bitternesse of Christ his suffe­rings, as that his soule was heauy to the death, his cries strong, Oh Father if it bee possible let this cup passe from mee, his prayer was so vehement, his agony so great, that bloud for sweat burst out of his body. His com­plaint was that hee was forsaken, an Angell was sent to comfort him, and these doe make it very plaine, that hee endured greater paines then euer did any, and that the afflictions of his members though they be martyred, yet are not comparable to his sufferings, they are but as a dram in respect of the infinite waight of paine layd vpon him, it is easie to make this further cleere by the strength of reason. As

First, Reasons. God powred out vpon Christ the whole male­diction and curse of the Law, due to the sinnes of all his chosen, and bestowed vpon him iustice without mercy, Galath. 3.13. hee was made a curse for vs; but in the affli­ctions of his members, the Lorde doth moderate his anger, and in iustice remembers mercy, yea the curse is remooued from them according to that in the place be­fore cited, Galathians 3.13. Christ hath redeemed vs from the curse of the Law when hee was made a curse for vs.

Againe, the Lord doth euer in wisedome proportion out affliction according to the strength of the afflicted, and the ende of their afflictions, hee knowing their [Page 346] strength, and wherefore he doth afflict them, hence it is that hee sayth,Isay. 57.16. he will not contend for euer, neither well he be alwayes wroth. Now we must needs confesse that Christ his strength did farre surpasse the strength of any of his members, yea, of all his members, being God and man, he was able to endure the whole wrath of God, and the end of his suffering was satisfaction for sinne, and of theirs onely correction, triall or testimony in way of con­formity to him, and so farre inferiour to the end of his sufferings therfore the afflictions of the members of Christ are not to bee compared to the affliction of Christ their head.

And this being so, that the afflictions of the godly bee they neuer so grieuous, are but as a remnant in compari­son of Christ his sufferings, then whensoeuer thou art affli­cted, Vse. 1 learne to consider what Christ hath suffered for thee, when thou findest a little affliction,When we are afflicted wee must consider what Christ hath suffered for vs. a little paine in the least part of thy body so bitter, consider then what bitter­nesse was in the whole sufferings of Christ, hee drunk [...] the full cup of the bitternesse of Gods wrath, thou doest onely taste it, or rather not so much as taste of it, to teach thee to consider what Christ hath suffered for thy redemption, and that this consideration may be more profitable, learne to extend it a little further after this manner, happily thou art pained with the gout, the stone, the wind cholicke the tooth-ach, or some such grinding and griping paine, and to bee eased thou canst be content to wish thy selfe out of the world; let this lead thee to consider the infinite paine and torment of Christ his sufferings, and wtthall consider thine owne sinne, by which thou doest adde and put new passions vpon Iesus Christ, for thy sinne doth in a second degree torment him againe, wilt thou confesse that the paine of a tooth is so great, that in regard of it thou coul­dest wish with all thy heart to bee out of the world to bee eased of that paine,Note. and yet wilt thou not sticke by thy sinnes, to adde new torments to Iesus Christ, whose tor­ment [Page 347] once farre exceeded the greatest paine and torment thou canst possibly endure; this is most sauage and brutish cruelty, yea, such as is beyond all the degrees of compa­rison, matchlesse cruelty, wilt thou (as much as in thee is) adde torments to him that shed his bloud for thee, and suffered the extremity of Gods wrath for thee, if men when they are pained, would bee led forward by that paine to behold the bitternesse of Christ his painefull passion, and withall, that their sinne is a further degree of torment vn­to him, doubtlesse it would make them (if hell haue not full possession of their hearts) carefull to auoyd sinne, yea, it would take from them all colourable excuses, common­ly fetcht from the Diuels store-house, as that they are not alone, that they are prouoked and drawen on by compa­ny and the like, the swearer and the drunkard will plead that they forget themselues, that they are carried away with company; and wilt thou so forget thy selfe, & so run on with company, posting and making haste to hell, and againe peirce the sides of Iesus Christ? wilt thou (as much as in thee is) heape new passions vpon him? Oh remem­ber the bitter passion of Iesus Christ, and learne to bee reformed.

Againe, are our afflictions wee being members of Iesus Vse. 2 Christ, but as a remnant in comparison of his sufferings then let this serue as a checke to that secret thought some­times rising vp in the heart of Gods childe afflicted, yea, sometimes breaking out into this speech, that neuer was any in the like case that he is in,A checke to that secret thought ari­sing in the heart of Gods childe affli­cted that ne­uer was any in the like case that he is in. neuer was any so greeuou­sly afflicted as he is: thus was it with Iob 6.2.3. hee com­plained his griefe and misery was heauier then the sand of the sea. Thus the Church in great distresse calles to them that passe by the way to behold and see if any sorrow bee like vnto her sorrow. If such a thought enter into thine heart in time of bitter affliction, learne to checke it by this,Lam. 1.12. looke vpon the bitter passion of Christ, and remember that the waue or billow of Gods wrath did light vpon his [Page 364] head, and all that thou doest suffer is but a flash of water breaking off from that waue or billow: but heere the Di­uell hath found out a shift when a man comes to some that are afflicted, and sets before them the bitternesse of Christ his passion, and tels them they ought to looke vpon that, and to remember that their affliction is nothing in compa­rison of his sufferings.

Object. To what end (say they) doe you set before vs the bitter­nesse of Christ his sufferings, are we or any liuing, who are but meere men able to beare that hee was able to endure, who was God and man: Thus the Diuell doth shift his foot, and is ready to suggest, to trouble the minds of such as are weake in time of affliction, and to make them thinke or speake amisse.

I answer Answ. vnto it, it is true, thou art not able to beare what Christ endured, but thou must remember what be­fore was deliuered, that the Lord doth therfore proporti­on out thine affliction accordingly, and withall, that which makes sufferings hurtfull, I meane the curse, is remooued from thee if thou be in Christ, but if thou wilt yet further insist vpon the measure of thy paine, that neuer any mēber of Christ suffred the like, reason wil euince the contrary, [...]e thine own conscience must of force acknowledge it to be otherwise, for if God lay no more vpon any of his children then they by him are enabled to beare, and thy strength when it is the greatest, without question, is farre inferiour to that of Iob, of Abraham, of Dauid, &c. men eminent and endued with a great measure of strength, then cer­tainely, their paine and affliction was greater then thine, and thou art not tried and afflicted like one of them.

It followeth (the afflictions of Christ) In that the Apostle calles his afflictions the afflictons of Christ, I might stand to shew that the afflictions of the members of Christ reach vp to Christ himselfe, which may strike amazement and terrour into all that wrong them, and may comfort them that are wronged with assurance that the Lord Iesus will [Page 349] not suffer himselfe long to be pinched in his members, he hath experience of their miseries, and hath learned to be compassionate towards them, but this I haue handled at large verse 15. and let mee adde onely thus much Doct. 5 vnto it, that the Lord Iesus doth know and acknowledge his members in their greatest distresse,The Lord Ie­sus doth know and ac­knowledge his members in their grea­test distresse. their affliction cannot deuide betwixt him and them, and make him hide his face from them: the Lord calles the Israelites his people, when they were plunged in their deepest distresse, Exod. 3.7. and in many other places of this booke, Vse. the Lord is not like the proud people of the world,The Lord therefore is not like the proud people of the world. who know a man in a gay coate or high place, but in pouertie and basenesse will not vouchsafe to looke vpon him though hee be most neare vnto them in bloud and kindred, it is not so with the Lord, but in the poorest plight, when the backs of his children are bare for want of cloathing, their faces leane, quite altered with brinish teares, that haue worne furrowes in them, their heads hang down for griefe, & all their bones are disioyn­ted with racking tortures of bloudy tormentours, euen then doth the Lord know and as graciously acknowledge them for his owne, as he did in their prosperity and chiefest outward comfort. If we further follow in our meditations it will minister vnto vs matter of sweet comfort.

Come we to the last thing to bee stood on in this verse in these words (in my flesh) The Apostle doth heere re­straine his sufferings spoken of to his owne person, and withall doth point out the subiect of his suffering, that hee being now in prison, his body was afflicted, that wee may Doct. 6 hence obserue is this.The persecu­tors of the Church [...]n onely w [...]ch the [...] of Go [...] [...] ­dre [...] [...] ▪

That the persecuting enemies of the Church and of the members of Christ can go no further then the body, they cannot come to the soule to hurt that, the soule is free from the rage and violence of all Satans instruments as our Sa­uiour hath taught, Mat. 10.28.

Obiection. O [...] ▪ But will some say they can make men abiure [Page 350] and renounce Christianity as the Turkes doe at this day?

Ans. That abiuration is but like rauing in some extremity of sickenesse, it is forced and may be where the seed of grace remaines still in the heart, as a childe of God in some ex­tremity of sicknesse may shew exceeding strange, yea, fran­ticke behauiour,Note. and so die, and yet goe to heauen, and we are not by any outward thing in this life or death, to iudge of his estate before God, so a true Christian may be forced to abiure Christianity, and yet still remaine a true Christian, all the Tyrants in the world are not able to hurt his soule.

Vse. Let this for the vse of it teach vs that which our Saui­our hath taught Luk. 12.4. not to feare them that are on­ly able to kill the bodyWe are not to feare them who can only kill the body. but cannot kill the soule, and for our further encouragement heerein, consider but this one thing, are we the children of God and members of Christ, then the Lord hath deliuered vs from the power of sinne and Satan, and the bondage of vnruly lusts, which are ene­mies to our soules and saluation, and is not he then able, and also willing in his good time to free vs from weake men, who can onely touch our flesh? yes doubtlesse, let vs make no question of it, but remember it and be strengthe­ned in the time of need.

These words are a further amplification of the Apostles second argument, and containe in them, first a reason of the Apostles suffering for the Church, because hee was a Minister of the Church (Whereof I am a Minister.)

Then secondly, a limitation of his Ministry, in respect of his Ministeriall charge, that he was appoynted a Mini­ster of the Iewes, but of the Colossians and the rest of the [Page 351] Gentiles in these words, according to the dispensation of God which is giuen me vnto you ward, wherein we haue three ma­terials to be considered.

First, his Ministry which hee calles a dispensation of God.

Secondly, how that was conferred vpon him that it was giuen him.

Thirdly, the speciall reference and relation of it, vnto you-ward.

Then followes the end of this dispensation thus giuen vnto him in the last words (to fulfill the will of God)

Come we to the words as they are layd downe by the Apostle, Whereof I am a Minister (that is) of which Church I am a Minister: I might heere vrge it against the Papists, that the Apostle explaines himselfe how hee suffered for the Church, not as a Mediatour betweene God and the Church, but as a Minister of the Church, not to satisfie for others, but to minister to their faith by confirmation and strengthening of it, by his example and patience, but of this we spoke before in the former verse.

Obserue we, that the Apostle saith, hee was a Minister of the Church, the body of Christ; hee sayth not that hee was a Minister at large, the word Minister being a word of relation, but hee sets it downe with this correlatiue the Church, that his ministery had speciall reference to the Church of Christ, and to the true members of Christ, and not to any other; Hence ariseth this poynt of instru­ction.

That the outward ministery of the Word and Gospell is Doctr. 1 ordained of the Lord properly for the good of the ChurchThe outward Ministry of the word is ordained properly for the good of Gods Church. and with speciall respect to the true members of Christ, ei­ther actuall or in Gods election, all ministeriall actions, as preaching the Word, administring the Sacraments and the like, haue speciall relation to the good of Gods chosen, and this poynt is plainely propounded and layd before vs by the Apostle,Ephes. 4.12. together with a reason of it in the verse be­fore, [Page 352] that to this end Christ ascending gaue gifts vnto men, some to be Apostles, and some Prophets, and some Euangelists, and some Pastours and Teachers for the ga­thering together of the Saints for the work of the ministry and for the edification of the body of Christ.

The ground of this is the order which the Lord hath made knowen that he holds in bringing of his chosen to life & saluation, that whom he hath predestinate, them he doth in time effectually call, & the ministry of the Gospell is by him appointed an instrument and meanes of effectu­all calling, by the preaching of the Gospell, men are cal­led: Now effectuall calling properly belongs to the cho­sen of God, and therfore the ministry and meanes of saluation hath proper reference to the good of Gods chosen.

Ob.But will some say, the word is to be preached to all, the commission was generall, goe teach all nations, Mat. 28.19. and preaching is not limitted in respect of the flocke committed to any mans charge?

Answer. Answ. It is true, the Minister of the Word is to preach to all to whom hee is sent presuming in the iudgement of charity that all his hearers bee the Elect of God leauing secret iudgement to God, but yet the outward mi­nistry and preaching of the word serues properly for the calling, and conuersion, and confirmation of Gods chosen & the reprobate are made partakers of externall vocation only accidentally, because as tares and chaffe are mingled with good corne, so they are among Gods chosen, it serues as an occasion (by reason of their corruption) of their har­dening and to leaue them without all excuse, it is to the chosen of God the sauour of life to life euerlasting, but to others the sauour of death to their deeper condemnation.

2. Cor. 2.16.Now the application of this point might bee to teach the wicked, how much they are beholding to the chosen of God,Note. for whose sakes they are partakers of the sound of the Gospell, which sometimes worketh restraint in them from the outrage in sin though no renouation, & so their iudgement [Page 353] shall be the easier in that respect, yea the continuance of the world is for the sake of Gods chosen, when their num­ber is full then shall the end be But let vs rather thinke vppon this doctrine to this purpose, it is so that the ministery of the worde by man, is appointed proper­ly for the good of the body of Christ, Vse. this then may serue as a ground of examination and triall to euery one of vs, whether we be true members of the church of God or no,Triall of our selues whe­ther we be true members of the Church or no. hereby we may know it, the Ministery of the word is or­dained for the good of Gods chosen.

If then thou receiue good by it, it is a sure signe of electi­on to life and saluation; it is the mark Christ himselfe hath set vpon his sheepe;Ioh. 10.27. they heare his voyce sounding in the ministery of the Gospell, and they follow it, they are bettered by it: but if thou eyther wilt not heare it, or hea­ring it carest not to follow it; but a drunkard before, a drunkard still, filthy before, and filthy still, a worldling before, and still deuoted to the things of this earth, and minding earthly things, to what fold thou doest belong, thy selfe and others may easily iudge, surely to the folde of goates, not of sheepe.

To driue this a little deeper, that this may profit & moue thee hereafter to a further profiting by the ministry of the Word, consider these two things.

First, if the Minister would gain & gather thee to God and thou refuse, thou must know that thy wilfull refusall to be gained and gathered, is the immediare forerunner of iudgement, and of thine owne destruction, and there is reason for it, God hath so threatned, Prou: 1.27. Zach. 7. From ver. 11. to the end, and it is a resistance of the spirite of God,Acts 7.51. and it is the ripenesse and full growth of sinne to hate to be reformed:Mat. 23.37. Marke what Christ himselfe sayth, as hee was a Minister of Circumcision, hee would haue gathered them together, but they would not, therefore their habitation should bee left vnto them desolate.

2 Againe, hee that will not now heare the minister of the worde, speaking in the name of the Lord, or heares him without regard to take good by him, as those the Prophet Ezekiel speakes of chap: 33.31. let him know the day shall come when his eares shal heare, (wil he, nill he) that which shall make his heart ake, goe thou cursed into euerlasting fire, prepared for the Deuil and his Angels, let these things stirre thee vp to thinke vpon it, how thou dost profit by the ministery of the word, and assure thy selfe Gods pur­pose cannot be frustrate, if thou belong to him, his mini­ster is sent for thy good, and thou shalt receiue good by him, if not thou shalt be hardened in thy sinne and heape vp wrath against the day of wrath.

Come wee to the Apostles limitation of his ministery in regard of his ministeriall charge in these words (accor­ding to the dispensation of God. Which is giuen mee vnto you-ward) the words heere translated (Dispensation of God) are not to bee taken as sometimes they are vsed,Interpreta­tion. for the pro­uidence of God as we vse to say, by the mercifull dispensa­tion of God (that is) by his good prouidence, because the prouidence of God cannot be giuen, as the Apostle saith, that this dispensation was, but they are to bee conceaued as the originall wordes doe signifie, according to Gods stewardship, (to you-ward) (that is) in respect of you Co­lossians and the rest of the Gentiles as wee haue it, Gala­thians 2.7.

The first thing we haue heere to marke is, that the Apo­stle calls his ministery a stewa [...]dship giuen of God.

Hence we see that the minister of the Gospell, lawfully Doct. called to that office is Gods steward,The minister of the Gospell lawfully cal­led to that of­fice is Gods Steward. he is set ouer the hous­hold of God, his Church as a steward ouer some great fa­mily, hence it is that Paul saith to Timothy: these things write I vnto thee, that thou maist yet know how thou oughtest to behaue thy selfe in the house of God, and in his Epistle to Titus 1.7. in expresse wordes, a Bishoppe or Minister is Gods Steward, 1. Epist. 3.14. yea hee would haue all men so to esteeme [Page 355] of them, let a man so thinke of vs as of the ministers of Christ, and disposers of the secrets of God. 1. Cor. 4.1. Where the Apostle al­so so makes knowne what bee the things committed to the Ministers of the Gospell to dispense and dispose of (name­ly) the secrets of God (that is) the doctrine of the Gospell, which is a secret and a mistery hid from the eyes of the world, (so called by the Apostle in the next verse of this chapter) and the doctrine of the Gospell being the word of reconciliation publishing remission of sins to all that truly beleeue it, & repent of their sinnes, hence it is that the mi­nisters of the word are said to haue the ministery of recon­ciliation committed vnto them, and as stewards to haue the keyes of the kingdome of heauen,2. Cor. 5.18. to open or to shut heauen according to the condition propounded in the Gospell (that is) to declare and pronounce remission of Vse. 1 sins, to them that beleeue and truly repent,Mat. 16.19. and that Gods mercy is shut vp from them that are vnbeleeuers and vnre­pentant, thus are the ministers of the word, Gods Stew­ards to dispose of his secrets after his will, and good reason that his will onely should rule in his owne house.

And therefore for the vse of this in the first place the ministers of the word must take notice of it, that they haue onely as the stewards of God, the ministery of reconcili­ation to declare to the penitent remission of their sinnes, and not power to forgiue sinnes,Ministers of the Gospell haue only as stewards the ministry of reconciliati­on to declare to the peni­tent remission of sinnes, and power to for­giue sinnes. as that man of sinne the Pope doth challenge to himselfe, who in his blasphemous Vse. 2 pardons takes vpon him to forgiue both poenam & culpam punishment and sinne,When the mi­nister of God pronounceth remission of sinnes to the penitent and shuts vp Gods kingdome a­gainst the im­penitent, it is as if God him­selfe should doe it. and the ministers of the word haue onely the keyes of ministery in respect of Christ whose stewards they are to open and shut according to the wil of their master reuealed, & not at their owne will & pleasure.

A second vse of the doctrine now deliuered may be this is the minister of God, Gods Steward to dispose of his se­crets according to his will, surely then when the Mini­ster doth so, when hee doth pronounce remission of sins to the penitent, and shut vp the kingdome of heauen and [Page 356] Gods mercy from the impenitent, let vs learne to account it, as if God himselfe should doe it; for hence it is, that the Ministers of the Word are said to remit or retain sins, because they declaring by the Word remission of sinnes to the penitent,Ioh. 23.23. and retaining of sinnes to the impenitent, it is as certaine, as if God himselfe should pronounce it from heauen: it is said Exod, 14.31. the people belee­ued the Lord and his seruant Moses, giuing vs to vnder­stand, that though faith respect God onely, yet is there such an Vnion betwixt him and his Ministers, as indeed and truth we cannot beleeue him vnlesse we also beleeue his Ministers, speaking from him, let vs therefore thinke vpon it, and especially when they shut vp the kingdom of heauen, when they denounce the iudgements of God against vs for any sinne, euery man will bee ready to take holde of the Word of mercy, and esteeme that as the Word of God himselfe, but in the word of threatning and denouncing of iudgement, men make a diuision be­tween God and his Minister: let vs take heed of this, and know for a conclusion of this point,Note. that if we diuide be­tween God and his Minister in the word of threatning, the Lord will punish vs in the same kind, hee will diuide be­tweene him and his Minister in respect of vs in the word of mercy, and in his iust iudgement he will make his word of mercy, but as the word of man vnto vs, it shall bee vn­profitable vnto vs, wee shall finde no true comfort by it; re­member the example of Herod, he deuided between God and Iohn in the word of threatning for his sinne, and the Lord made all that he heard from Iohn, euen the thinges that he heard gladly to be vnprofitable vnto him hee liued and died in his sins.

Now to the second Materiall2 Materiall. in the Apostles limitation how this dispensatiō was conferd vpon him in these words (which is giuen me) the words are plain, & are to be taken in their proper signification which is freely or of Gods grace bestowed vpon mee, in that the Apostle sayth his [Page 357] ministery and dispensation in the Church of Christ was giuen him, it pointeth out first this generall instruction, Doctr. 3 that no man is to vndertake that office & function to be a minister of the word & publike dispencer of Gods secrets,No man ought to vn­dertake the of­fice of a Mini­ster of the word vnlesse it be giuen him of God. but he to whom it is giuen of God, (that is) hee that is in­wardly called of God, furnished with competent measure of gifts, both of mind & wil for the discharge of that office and hath also outward approbation of the Church, and for this there be many reasons. Reasons.

First, because it is Gods order appointed in his Church, 1 that hee that is to teach should by him be called, and sent, Rom. 10.15.

Secondly, the ministery is Gods, and not mans, & ther­fore 2 ministers must be sent and deputed of the Lord.

Thirdly, vnlesse they be sent of God they cannot ga­ther 3 assurance of Gods speciall protection and assistance in their calling which is necessary for them.

The vse Ʋse. of this may bee to discouer the error and fancy of the Anabaptists and their followers,Confutation of an Anabap­tisticall fancy. who thinke that a­ny man vpon a priuate motion may step forth and vnder­take the duety of a publike teacher, and may preach and expound the Scriptures, and they alleadge for themselues that such motion is from the spirit of God, but (indeed) it is rather from another spirit euen from Satan & from their owne pride and vanity, & it is an opinion foolish and fan­tasticall, I will spend no more time in confutation of it.

We are to marke that the Apostle speaking of his mini­stry and stewardship in Gods house, an eminent office, & of excellent dignity, hath an eye to the first cause and fountaine of it, that it was giuen and bestowed vpon him, Doct. 4 that it descended vpon him from the meere grace & mer­cy of God.

Hence wee are taught, that in all the good things of this life we enioy,In all the good things of this l fe we doe eni [...]y, we are to look vp to the giuer of them. be it dignity, office in the Church, or in the common-wealth, be it health, wealth, liberty, credit, stocke or store, wee are to lift vp our eyes to the hills from [Page 358] whence any of these good things come downe, we are to looke to the fountaine whence our streame hath issued, e­uen to the meere grace and mercy of God, wee find it was common and frequent with our Apostle thus to look vp­ward to the author and giuer of euery good gift, 1. Cor. 15.10. by the grace of God, I am that I am. Ephes. 3.7.8. hee sayth hee was made a minister of the Gospell by the gift of the grace of God, euen to me the least of all Saints is this grace giuen that I should preach among the Gen­tiles the vnsearcheable riches of Christ,Gal. 1.15. that he was called by the grace of God, this was commendable in the Apo­stle, and is woorthy our imitation, and it is a duety of great good consequence.

Vse. First, it worketh true thankfulnesse,This duty practised wor­keth in vs first thankfulnesse. Secondly hu­mility. 1. Cor. 4.7. nothing is more effectuall to draw out thanks for good things receaued of men then to know the things giuen to bee meere gratuities aboue desert, and meerely from the bounty of the giuer.

Againe it is a notable meanes to humble vs, shall wee know the good things wee haue are receaued from the meere grace of God, and shall we then be proud of them? it is the Apostles conclusion, what hast thou that thou hast not receiued, and if thou hast receiued it, why reioycest thou, as though thou hadst not receiued it? let vs remem­ber this duty,Note. and the rather because it is the corruption of our nature to rest in the things giuen and to forget God the Author and giuer, to eat the bread, and not to see God in the bread as saith Luther. Moses knowing this inborne corruption,Deut. 6.12. giues this caueat, beware least, &c. and this corruption was growne to full ripenesse in Nebuchadnezar Dan 4.27. is not this great Babell that I haue built for the house of the kingdome, by the might of my power, and for the ho­nour of my maiesty? Motiues stir­ring vs vp to the practise of this duty. and wee know what followed he was driuen out from men to liue with beasts. Let vs take heed God deale not with as he dealt with him, wee may iustly feare it, if we haue not hearts to see and consider the mer­cy 1 and free grace of God in the good things vouchsafed [Page 359] vnto vs, that hee will driue vs out among beasts (that is) in his iust iudgement giue vs the hearts of beasts, hearts ta­king sensuall delight in those things we enioy, euer groue­ling vpon them, and not able to lift vp themselues, towards which is an heauy iudgement.

And consider we further whence it is that men see not 2 Gods mercy in outward good things, surely because they see not his fauour towards them in Christ, in whom right to all the creatures is restored, and by whom only sweet­nesse is found in blessings,1. Cor. 3.21.22 23. and out of them they are but curses, it is not possible that a wicked man who finds not Gods grace in Christ, should see his mercy in outward things, for (indeed) they are not giuen to him in mercy, but in iudgment, as his portion, and as witnesses of his vn­thankfulnesse, as it is said, God left not himselfe without witnes in doing good, giuing raine and fruitful seasons, fil­ling our hearts with food and gladnes, and to leaue him without excuse.

If then we would not (by the iust hand of God) be giuen ouer to liue as bruit beasts amongst men, feeding and fat­ting our selues with Gods blessings, and wanting eyes and harts to see and consider his mercy in them, if wee would not proue to our selues & against our selues that we see not Gods grace in Christ, let vs learne to raise vp our thoughts to see Gods grace and mercy in the outward good things of this life giuen, and bestowed vpon vs that so wee may be thankfull to him for them, and vse them not to riot ex­cesse, brauery, and to set out, and to magnifie our selues a­boue others, but to the glory of him that gaue them, and to the good of our selues and others.

It followeth (vnto you-ward) in these words we haue the 3 third materiall in the Apostles limitation (namely) the spe­speciall Doct. 5 reference of his ministery, and the meaning is,Pauls Apo­stleship had speciall relate to the Gen­tiles. in respect of you Colossians, and the rest of the Gentiles, that which I will hence obserue shall be this.

That the ministery and Apostleship giuen to Paul had [Page 360] speciall relation to the Gentiles, yea hee was appointed by speciall vocation the chiefe Apostle of the Gentiles, as Pe­ter was of the Iewes; it appeares plainely Gal. 2.7. and wee find it in many places of the acts, that Pauls commission was specially to preach to the Gentiles, Answ. as Acts 4.9. If any say the commission of the Apostles was generall, Object. it is true,Acts 13.2. Acts 26.17. this power and liberty was giuen, yet afterwards it pleased the Lord in wisedome for good causes to order it by a second decree, that Paul should specially haue care of the Gentlies, I say specially, for though Paule (occasion being offered) preached to the Iewes, they being dispersed among the Gentiles, yet was he still the chiefe Apostle of Vse. 1 the Gentiles. How then can the Papists deriue the prima­cy and supremacy of their PopeAgainst the supremacy of the Pope. from Peter, the Scripture is plaine that Peter was not chiefe Apostle of the Gentiles, therfore admit the Pope to be his successor, and to haue his authority (which no wise man wil grant being Aposto­lical) yet cannot be thence deriue his authority and power ouer the Gentiles, they might more probably conuey his title of supremacy from Paul, then from Peter, and indeed beeing driuen from this by plaine euidence of Scripture, they would craftily seeme to deriue their Popes authority from both Peter and Paul which is but a meere shift, if they hold their owne principles it is impossible.

In the last words of this verse (to fulfill the word of God) we haue the end of the Apostles ministery, that hee was a minister of the Church to fulfill the word of God, by the word of God we are heere to vnderstand the Gospell as ap­peares in the next verse,Interpreta­tion. and to fulfill it is to publish and to preach it and the preaching of the Gospell by the Apostle is called a fulfilling of it, because by it the Gentiles were called as was foretold by the Prophets, and that worke be­ing wrought & fulfilled on them by the preaching of the Gospell, the preaching of it is called a fulfilling of it.

That which hence is offred to our consideration is from the forme of speech heere vsed, the Apostle saith not to [Page 361] preach the Gospell but to fulfill it hence followes this con­clusion.

That the Gospell truely preached is not an empty word, Doct. 6 The Gospell truely prea­ched is not an empty word. 2. Cor. 3.8. Gal. 3.2. but a word filling those that belong to God with grace and goodnesse, and the true preaching of it is powerfull to that purpose.

Hence it is that the Apostle calles his preaching of the Gospell, the ministration of the spirit, hee sayth the Gala­thians receiued the spirit by the preaching of the Gospell and heerein lies a principall difference betweene the Law and the Gospell. The Law doth not minister the spirit, but by the preaching of the Gospell the spirit is giuen.

This must teach vs to make a precious account of the preaching of the Gospell, Vse. We are to make preci­ous account of the prea­ching of the Gospell. 2. Tim. 3.15. which hath with it (in them that belong to God) the operation of his spirit, and is powerfull to bring them from ignorance to knowledge, from dark­nesse to light, from the power of Satan to the glorious li­berty of the sonnes of God, and to make them wise to sal­uation, and let vs looke on our selues in our naturall con­dition before the preaching of the Gospell hath wrought vpon vs, what are we? surely, blinde and ignorant of the wayes of God, walking in the darknesse and vanity of our mindes, rushing into errours, breaking out into blasphe­mies, running into all sorts of sinne, yedding to the sug­gestions of Satan, embracing the vanities of the world, fol­lowing the swindge and corruptions of our owne hearts, and lying open to the wrath and and iudgements of God, these things ought to mooue vs to make speciall account of the Gospell preached, which doth in as many as it is powerfull, informe the iudgement, reforme the will, order and sanctifie the affections, and bring into captiuity euery thought to the obedience of Christ.

The Gospell preached giues the Spirit,Note. the Spirit be­gets Faith, Faith apprehends Christ, and Christ brings sal­uation, therefore make precious accompt of the preaching of the Gospell.

This verse, for the connexion looketh vp to the former as an explication of that the Apostle sayd in the end of it, of what word he spake (namely) of that Which is the My­stery hid since the world beganne (that is) the word of the Go­spell, and for the matter and substance of this verse it con­taines a third argument to perswade the Colossians to con­tinue grounded in the faith.

The argument is taken from the excellency of the Go­spell, that the Gospell is a hidden and deepe Mystery and so of great excellency, therefore being preached and re­uealed vnto them, they ought to make precious account of it, and to continue in the sound profession of it.

The order and disposition of this verse in it selfe is on this manner.

First, we haue an instance or particular insisting in that part of the word of God, that the Apostle was to publish, euen that which is the Mystery.

Secondly, to this is subioyned a distinct and different condition of this Mystery in respect of distinct and diffe­rent times that it is.

• Hid
• and Manifested.

Hid in respect of former and foregoing times in these word. Hid since the world beganne.

Manifested in regard of time present, but now is made manifest.

Thirdly, to this is added the persons to whom it is ma­nifested in the last words to his Saints.

Come wee to the particular examination of the words and first of this Mistery hid in these words, which is the my­stery [Page 363] hid since the world beganne. Vnder the word Mystery, that we are to vnderstand the Gospell it is euident by the context, for the Apostle sayth in the verse before,Interpreta­tion. it is the word of God, and in the verse following, that word, that hath Christ for the matter of it, and that is onely the Go­spell. Now the Gospell which containes the doctrine of the humiliation, exaltation, humanity, diuinity, office of mediation and all things concerning the life and death of Christ is called a Mystery because it is wonderfull; deepe, secret and vnsearchable, for that is the proper and natu­rall signification of the word ( [...]) (Mystery) and wee shall finde in Scripture this word alwayes vsed to signifie a thing secret in religion, Ephes. 5.32. the Apostle speaking of the neere vnion and coniunction of Christ and his Church sayth, [...], this is a great secret, we haue there the same originall word, that heere is vsed (hid) or rather as the ori­ginall word is, (hath beene hid) since the world beganne, the words are from worlds) the meaning is from all eternity, and from all ages, (that is) from all generations of the world, till the comming of Christ in the flesh, the Gospell was hid from the Gentiles simply, and from the Iewes comparatiuely, in comparison of the cleere lighr and ma­nifestation of it since the incarnation of Christ, so doth the Apostle expound himselfe,Ephes. 3.5. Which in other ages was not opened as now it is reuealed vnto his holy Apostles and Prophets by the spirit.

Thus then the words are to be conceiued, euen that se­cret and vnsearchable doctrine of the Gospell which hath beene hid and kept secret from all eternity, and from all generation of the world, simply from the Gentils, and in comparison from the Iewes before the incarnation of Christ.

Heere first let it be obserued in a word against the false and deceitfull dealing of the Papists that the word [...] is translated by them a Mystery in this verse and in theA popish de­ceit discoue­red. [Page 364] next verse Sacrament thereby labouring to maintaine the false opinion grounded on Ephes. 5.32. that Matri­mony is a sacrament, and so they translate that place, and thence would they ground it, but (indeed) the opinion is erroneous and false and that text will not warrant it, for the opinion it selfe, it cannot bee that matrimony should be a Sacrament.

Reasons pro­uing Matri­mony to be no sacrament.

First, because it was ordained in Paradice before the fall, but the Sacraments of the new Testament were ordained after Christ his comming in the flesh.

Againe, a Sacrament of the new Testament is an out­ward seale of Gods grace vnto saluation, a seale of the righteousnesse of faith, so sayth the Apostle, which Ma­trimony is not, neither can the Papists euer prooue it so to be, and therefore no Sacrament, and for the ground of their opinion, they meerely wrest, and peruert the text, for the Apostle doth inplaine terms auouch that he speaks concerning spirituall marriage betweene Christ and his Church, this is a great secret, but I speake of Christ, and his Church.

Againe, to say that Matrimony is a Sacrament, because the word [...] Mystery is giuen to it, is most absurd and foolish,Rom. 4.11. for they might aswell say, that the Gospell it selfe is a Sacrament, which in this text is so called, but that were as grosse as to say, the seale and the writing are all one, for Sacraments are seales of the couenant of grace written in the Gospell, yea, they might aswell affirme that the close working and secret insinuation of Antichrist into the Church of God is a sacrament, which is called a My­stery, but a Mystery of iniquity, 2. Thes. 2.7. yea also, that name written in the fore head of the whore, Reu. 17.5. How absurd and foolish then it is to say, that Matrimo­ny is a sacrament, because it is called by the Apostle [...], a Mystery, any man of the meanest capacity may easily discerne.

Let it be further obserued that the word of the Gospell [Page 365] hath this tittle giuen to it, that it is a mystery, a deep secret and hidden doctrine, the consideration of this doth offer this conclusion.

That it is no easie matter truely to vnderstand, know Doctr. 1 and beleeue the Gospell,It is no easie matter truly to vnderstand know & be­leeue the Go­spell. a man cannot easily come to haue knowledge and faith in the secrets of the Gospell needfull to bee knowen, and beleeued to his owne saluation, for proofe of this, that one place is sufficient, 1. Tim. 3.16. without controuersie great is the Mystery of godlinesse, the doctrine of godlinesse, the Gospell, is not onely a my­stery, but a great Mystery full of secrets and of exceeding profoundnesse and depth, and it is so without all question or controuersie, the word signifieth by all mens confession that it is an opinion or truth generally confessed of all, and that the Gospell is not easily coneeiued and beleeued, it were easie to giue instance of particulars, wee preach Christ crucified vnto the Iewes, euen a stumbling blocke,1. Cor. 1.23. and vnto the Grecians foolishnesse.Acts 17.18. The Athenians the wisest of all the Heathen, sayd Paul was a babler or trifler, and setter foorth of strange gods, when he preached Iesus, the very substance of the Gospell and the resurrection. Yea, come we to those that make profession of Christ and of his Gospell, some of them are naturall and carnall, and cannot perceiue the things of the spirit of God. 1. Cor. 2.14 others are regenerate and perceiue them, but it is onely in part, & that by the speciall gift of God,Mat. 13.11. and the reason of this is, Reason. because there is no seed of the Gospell in nature the morall Law is written in nature by creation,Rom. 2.15. & since the fall we haue some remainder of it in vs: Vse. the Gentiles shew the effect of the Law written in their hearts,We must take heed we deceiue not our selues touching our knowledge & faith in the promises of the Gospell. but the Go­spell the ground of it being Iesus Christ, is aboue the reach of n [...]ture, created of nature in the state of innocency, and much more of nature corrupted, & therfore it is no easie matter truly to conceiue and beleeue the doctrine of the gospell, & this must teach vs to take heed we deceiue not our selues touching our knowledge & faith in the promises [Page 366] of the Gospell, if we neuer felt the mighty and powerfull worke of God, or the working of his mighty power, as the Apostle speakes,Ephes. 1.19. to worke in vs vnderstanding and faith in the Gospell, but haue a faith easily conceiued without any supernaturall worke: We haue indeed no true faith: it is the faith of the greatest number in the world, euen a faith conceiued without any hardnesse or paines at all, a faith conceiued onely by tradition, because they are bred and borne and brought vp in the bosome of the Church, and haue heard it deliuered in the Church, that Iesus Christ came into the world, tooke our nature on him, and suffered death on the crosse, thereupon they conceiue in minde a bare perswasion that Christ is their Sauiour, and they can repeat and patter ouer all the Articles of the Creed, yea, some are so grossely ignorant as they repeat them as a prayer, which is ignorance as thicke as the dark­nesse of Aegypt, it is palpable and may be felt. Thus ma­ny doe, and presently they imagine they stedfastly beleeue them, without finding any hardnesse in the matter, or any vnbeleefe in thir hearts, in respect of any one article of the Creed, I appeale to mens consciences in this case, yea, the speech of many ignorant persons makes it knowen, being asked whether they beleeue the articles of faith, their an­swer is ready, they neuer doubted of any one article in all their life, they beleeue them all.

Now what is this though we seeme to renounce Pope­ry, but indeed to fall into a dangerous errour of popish learning, to haue an implicite faith, a faith wrapped vp and enfolded in the generall, to beleeue as the Church be­leeues, which is a faith easily and soone conceiued, to be­leeue as the Church beleeues without further adoe. Wee must therefore remember what hath beene now deliuered, that it is no easie matter, truely to know and beleeue the doctrine of the Gospell,Note. the Gospell of Christ being the materiall obiect of faith, and the mercy of God in Christ for the remission of sinnes the formall obiect of it, are great [Page 367] and vnspeakable mysteries, and cannot be comprehended without much hardnesse, and much striuing against natu­rall vnbeleefe and know it for a truth, we neuer truely be­leeue the Gospell to saluation, till wee can say with a true feeling of our owne weaknesse and want of faith, as he said in the Gospell, Lord I beleeue, Lord helpe mine vnbe­leefe, till we finde and feele the power of Gods spirit in vs, ouermastering our naturall hardnesse and our vnbeleefe, touching the secrets of the Gospell, and know for a con­clusion of this point, that faith easily gotten, is but a fickle and loose imagination, and in time of triall or temptation or great affliction, it will faile vs, it is a faith of nature and reason, and not of the spirit of God, and when nature and reason faile, that faith cannot stand.

I will adde one other short vse of this doctrine, is it so Vse. 2 that it is no easie matter to vnderstand, and beleeue the Gospell, and euen the Angels stand amazed, and with ad­miration desire to behold the wonders of the Gospell, a­way then with all high conceit of wit. Come wee to the hearing of the Gospell preached with an humble heart,Wee must come to the hearing of the Gospell preached with humble hearts. 1. Pet. 1.12. Iam. 4.6. an heart emptied of all swelling conceipt, for such as haue it are vnfit to receiue the wisedome of God, they are ill di­sposed to receiue it, yea, God doth resist them, God resisteth the proud &c. the word signifies that God doth set himselfe as it were in battell aray against them, to fight with them, and therfore will not reueale his secrets to his enemies, being to fight with them: pray wee then euer with Dauid, Psal. 119.18. Open mine eyes that I may see the wonders of thy Law. That I may see the wonders and great mysteries of thy Gospell, yea, let vs not rest in that we conceiue of our owne heads, out of the word of the Gospell, or that wee heare and learne of our Teachers, but let vs striue with God by prayer to be also inwardly taught by his Spirit; for here is one cause why some fall from that they haue heard and learned,Note. because they pinne their faith on the sleeue of their Teacher, and if hee fall they fall with him, because [Page 368] their ground is gone. Let as many as desire to continue stedfast in the truth, neuer rest in that, they haue cōceiued either of themselues or by the teaching of men, but craue that the Lord by his spirit may instruct them, and then no doubt the Lord will not send them away empty, but will so season their hearts by his grace, that though thousands fall away on euery side, yet they shall continue stedfast in the truth taught and receiued,

Doctr. 2 Now from these words (hid since the world beganne) that is, as we shewed from all eternity, is plainely euinced and prooued vnto vs, the eternity of the gospell. That the go­spell is the eternall word of God hid in God,The Gospell is the eternall word of God. and as anci­ent as God hhimselfe.Ephes. 39.

The inference vpon this by way of vse might bee to prooue that the sending of Christ into the world was de­creed that the permissio of the fall of man was decreed, & his redemption by Christ also was decreed in the eternall councell of God, but I passe by these things, these things are more fit to be examined and discussed in the schooles, yet let the eternity of the gospell be thought on as many as truely beleeue the promise of the gospell, Vse. The eternity of the Gospel is a ground of sound cōfort to all true be­leeuers. it may serue to strengthen and confirme them in neuer failing comfort for as many as by true faith rest vpon the promise of the gospell touching remission of sinnes and iustification by Christ may be sure that the ground on which they rest will neuer faile them, the gospell is eternall comming out of the bosome of God the Father, therefore as immutable and vnchangeable as God himselfe, and as impossible it is that he that doth rest vpon the promise of the gospell, tou­ching life and saluation, should be deceiued as he that re­steth vpon God himselfe, who cannot possible lie nor de­ceiue, all the promises of God in Christ are, yea, and A­men sayth the Apostle, 2. Corinth. 1.20. that is, they are certaine; and infallible, and Heb. 6, 18. the promise made to Abraham, and in him to all the faithfull is ioyned with the oath of God, and the holy ghost there sayth: these are [Page 369] two immutable things wherein it is vnpossible that God should lie: that as many as haue refuge to hold fast the hope that is set before them might haue strong consolation, and let as many as truely beleeue thinke vpon it to their comfort.

It followeth (and from all ages) the next point that is offered from these words (being vnderstood as they haue beene formerly expounded) is this, that the vocation Doct. 3 or calling of men to life euerlasting, is not vniuersall,The vocation and calling of men to life euerlasting is not vniuersall. it reacheth not to all times, places and persons of the world, the Gospell by which men are called (as it is cleere from this and other places of Scripture was not reuealed for many generations vnto the Gentiles; to en­quire into the cause were curiosity and bold presumption, we are rather to adore the secret iudgements of God, and for the reuelation of the Gospell to vs, to magnifie the mer­cy of God and to become thankfull, but for the point it is cleere by many testimonies of Scripture, that the Gospell was not reuealed to the Gentiles for many ages, it is said,Acts 14.16. God in times past (that is) before the comming of Christ in the flesh, suffered the Gentiles to walke in their owne wayes.Eph. 2.12. Rom. 15.20. The Gentiles in times past were without Christ yea, without God as Atheists in the world: Paul prea­ched where Christ was not so much as named according to the prophesie of Isay. 52.14. to whom he was not spo­ken of, he shall be seene, & that which they had not heard, shall they vnderstand.

How then can that position & that conclusion, Vse. held by some, be true that redemption wrought by Christ is vni­uersall in respect of the whole world,That redemp­tion wrought by Christ is vniuersall is an errour. that Christ dyed to redeem all generally without exception, & that some not­withstanding are not saued is through their owne default, because they will not? this position besides the errour of it, in making the sinne of the world death, and hell stron­ger then Christ, or at least Gods purpose variable, and sub­iect to mans will, which are fowle errours, besides this, it [Page 370] cannot stand with the truth of this text, for if redemption bee vniuersall, then must it of necessity bee vniuersally knowen, for otherwise it is no vniuersall benefit, it is a be­nefit onely to such as know and beleeue it, and if it be not knowen, it cannot be beleeued.

Now this text makes it cleere, that it was neuer vniuer­sally knowen, but rather the contrary, it was hid from many ages, therefore vniuersall redemption is but a de­uice of mans braine, and wee shall finde it to bee but a deceiuing ground of comfort if wee rest vppon this, that Christ dyed for all,Note. and haue no better ground of comfort in time of need, it will faile vs, for then will the distressed conscience bee ready to exempt it selfe from the benefit of redemption, and say, Christ indeed dyed for all, if all would receiue him, but I by my sinnes haue cut my selfe off from him, therefore the benefit of his death will doe me no good, let vs then renounce it as erroneous and false, that redemption by Christ is vniuersall.

Let vs come to speake of the Gospell in respect of the time present (but now is made manifest to the Saints) by the word (now) wee are to vnderstand this last age of the world,Interpreta­tion. beginning from the comming of Christ in the flesh, and reaching to his second comming to iudgement, all tne time of the new Testament, which is called by the Apostle, the acceptable time, the time of grace and day of saluation, 2. Corinth. 6.2. and that this word hath this signification and extent, the Apostle makes it most cleere, Rom. 16.26. the Mysterie kept secret since the world began but now is opened, and published among all nations;) for the word of faith beganne to bee preached to the Gentiles, onely after the comming of Christ in the flesh, and not before (to his Saints) that is as the Apostle expounds himselfe, Ephes. 3.5. first and principally to his holy A­postles and Prophets of the new Testament, who were sanctified, and set a part to preach the Gospell, and se­condarily to all the faithfull sanctified by the spirit of [Page 371] Christ, thus then are the woordes to bee conc eued.

But now in this last age of the world, in the time of the new Testament is the Gospell reuealed to his holy Apo­stles, and Prophets of the new Testament, and to all the faithfull sanctified by the Spirit of Christ.

Wee are heere to marke the opposite condition of the Gospell in respect of different times, that in former times it was hid from the world, but now is reuealed, to­gether with the amplification, to whom (namely) to the Saints, taking all together, wee are put in minde of this conclusion.

That ignorance of the Gospell now vnder the gospell, Doct. 4 and in the time of the new Testament,Ignorance of the Gospel in them that be of yeeres and discretion is now in these daies a feare­full thing. in such as bee of yeeres and discretion (for of infants knowledge it not required, they being children of beleeuing parents, haue, title to Christ by the tenour of the couenant of grace I will be thy God, and the God of thy seed) but in such as be of yeeres, it is a most fearefull thing, though it bee no easie matter truely to vnderstand and beleeue the gospell, in respect of naturall hardnesse and vnbeleefe, yet to the Saints, to them that are sanctified, it is now made mani­fest, therefore now for them that ought to know; to bee ignorant of the Gospell, is a most fearefull thing it seales vp want of grace and sanctification. If the gospell be hid, it is hid to them that are lost; The Apostle saith in the verse before,2. Cor. 4.3. that hee did approoue himselfe to euery mans conscience in the sight of God, in the manifest de­claration of the truth of the Gospell, and heereupon hee doth inferre, if our gospell bee then hid, it is hid to them that are lost. In whom the God of this world the Diuell, hath blinded the mindes (that is) of the Infidels, that the light of the glorious gospell of Christ, which is the image of God, should not shine vnto them. Hence it is most cleere, that ignorance of the gospell in such as ought to know it, is a fearefull signe, it shewes not onely want of [Page 372] grace and sanctification but that God euen now sits in iudgement vpon such persons, and hath begun to make knowen their reprobation and finall perdition, Vse. and let this bee thought on by all such as are ignorant of the doctrine of the Gospell,Reproofe of them that are now ignorant of the doctrin of the Gospel. and yet ought to know it, and haue meanes to knowe it, many there bee that are so farre from the true knowledge of the Gospell, as they cannot distinguish the truth of the Gospell from errour and falshood, yea, some plead for themselues that they are not booke-learned, and therefore (as they imagine) ought to be excused in their grosse ignorance, such persons conclude their owne iudgement, and giue sentence against themselues, that they want grace, and are in a fearefull condition, howsoeuer ignorance might before the mani­festation of the Gospell, excuse from so great sinne, yet could it not excuse from sinne altogether, but now to plead ignorance in the cleere light of the Gospell is voyd of all excuse, yea, it argues that Gods wrath and vengeance hath taken hold on such persons; many will bee ready to exempt themselues from this fearefull condition, and I doubt not, but some may truely say it, that they know the way of saluation, the doctrine of re­demption published in the Gospell, and let such persons further consider the argument of the Apostle, Rom. 13.11. that the more knowledge wee haue, and the neerer wee come to saluation, the more wee ought to answer it is holinesse, considering the season sayth the Apostle it is now time that wee should arise from sleepe, for now is our saluation neerer, then when we beleeued; the night is past, and the day is at hand, let vs therefore cast away the workes of darkenesse, and let vs put on the armor of light, so that wee walke honestly, as in the day, not in gluttony and drunkennesse, neitheir in chambering and wantonnesse, nor in strife and enuying. If men that know the doctrin of the Gospell walke in gluttony, drunkennes, chambering, wantonnesse, strife, contention & malice &c. [Page 373] it argues that the vaines of spirituall life are frozen vppe in them, yea, these latter sinnes are more vgly then the sinnes of their former ignorance, the Apostle calles the Galathians fooles, Gal. 3.1. and why? because they knew not the doctrine of the Gospell? No, but because they did not obey the trueth of the Gospell, Christ beeing in liuely and euident manner preached vnto them, as if hee had beene crucified among them, where the Apostle doth giue vs to vnderstand, that if the doctrine of salua­tion by Christ bee plainely deliuered, and vppon the de­liuery of it, vnderstood and knowen, and yet not obey­ed, not answered, in faith and repentance, according to knowledge, such persons as so vnderstand and know it, are foolish and bewitched by some enchantment, they are deluded by some secret operation and working of the Diuell.

In this verse the Apostle doth further set out the mani­festation of the Gospell to the Saints, by the efficient cause of it, (namely) the will of God in the first words, to whom God would make known, then he doth further commend the mystery of the Gospell.

First by the condition of it, that it is richly glorious, what is the riches of this glorious mystery.

Secondly, by the extent (among the Gentiles) And be­cause they might doubt what is meant by riches of the Go­spell, and might vnderstand his words, as spoken of the riches of glory laid vp in heauen, the Apostle doth explain himselfe in the words following, which riches is Christ in you the hope of glory. In which words is couched a fourth argu­ment to perswade the Colossians to continue in their faith.

Come wee to the words of this verse, as they are layd downe by the Apostle; And first of the efficient cause of the manifestation of the Gospell to the Saints (To whom God would make knowen) the will of God is one and the same without diuision and distinction; but for our vnder­standing, it is by Diuines distinguished into the will of his good pleasure,Interpreta­tion. and his will reuealed in his word, the rule of faith and obedience, wee are heere to vnderstand the will of his good pleasure according to that of our Sauiour, Mat. 11.26. at that time Iesus answered &c. it is so O Father, because thy good pleasure was such, when there­fore the Apostle saith, to whom God would make known, his meaning is to whom God according to the good plea­sure of his will would make knowen.

We are heere to marke that the Apostle is not content to say that the Mystery of the Gospell now in the time of the new Testament is opened and made manifest to the faithfull sanctified by the Spirit of Christ, but he goes fur­ther and sets downe the good pleasure of God, the origi­nall and the cause of their vnderstanding and knowledge of the Gospell.

Doct. 1 Hence ariseth this poynt of instruction.

That the cleere light of the Gospell doth enlighten none but such as it pleaseth God to illuminate.The cleere light of the Gospell doth enlighten none but such as it pleaseth God to illu­minate. Notwith­standing the manifest Reuelation of the Gospell now in the time of the new Testament, yet none come truely to vnderstand and know it, but onely such as according to the good pleasure of God, are by him enlightned▪ onely they to whom it pleaseth God to make it knowen, and for this cause Paul prayed for the Ephesians, that the Spirit of wisedome and reuelation might bee giuen them, that the eyes of their vnderstanding might bee lightned, that they might knowe what the hope is of his calling, and what the riches of his glorious inheritance is in the Saints Ephes. 1.17.18. and hence it is, that the Apostle sayth, 2. Cor. 4.6. that God by the same almighty power [Page 375] whereby he brought light out of darknesse at the first cre­ation of all things, doth shine in our hearts to giue the light of the knowledge of the glory of God in the face of Iesus Christ. Vnlesse it please God to open our eyes, to see the secrets of the Gospell, we are like the two disciples, Luk. 24. that went with Christ to Emaus, walked and talked with him and yet knew him not; so we passe along with Christ in the Gospell, and heare him speake vnto vs, & yet haue our eyes held that we cannot know him, daily expe­rience teacheth the truth of this poynt, and their is rea­son Reason. for it, because indeed it is the prerogatiue God doth reserue peculiar to himselfe, to make men vnderstand and know the doctrine of the word and Gospell, therfore the Apostle saith, Paul may plant and Apollos may water,1. Cor. 3.7. but God onely giueth the encrease, where, when, and to whom it pleaseth him. Some may say; Object. Wee read that the word it selfe conuerteth,Psal. 19.7.8. Psal. 119.130. giues wisedome and vnderstanding & light to the eyes; and therefore it is not peculiar to God, to illuminate. The word doth conuert, enlighten, Ans. giue wisedome and vnderstanding, onely as an instrument, and that not as a naturall instrument, as hauing vertue in it selfe as a medicine is a meanes of health; but as an instrument signifying and testifying that which the spirit of God doth inwardly worke, and only where it pleaseth God to worke there the word doth enlighten: it remains then a truth that the cleere light of the gospell doth inlighten none but such as it pleaseth God to illuminate, the consideration of this Vse. 1 may in some sort arme & strengthen vs against offence, & may teach vs not to bee offended, nor to stumble at it be­cause now in the cleere light of the gospell, all are not refor­med as they ought to be,Against of­fence taken at this that all are nor now reformed by the cleere light of the Gospell. & because where the word is truly preached, there some continue in their hardnes & sin, and are notorious sinners vnreformed, we must remember that the knowledg of the truth & reformation is that which on­ly God must giue, and it is giuen at his good pleasure and though the preachers of the gospell, should with Paul wish [Page 376] themselues separated from Christ for the winning of men, yet shall no more bee wonne to Christ then it pleaseth his Father to draw,Iohn. 6.44. consider we the preaching of Christ him­selfe: neuer man did or shall preach with like holinesse and power, were al reformed that heard him? nay were his own disciples throughly reformed as they ought? no surely, our Sauiour doth often iustly reproue their want of faith, and let this then strengthen vs against offence because all men are not reformed by the preaching of the Gospell. Let vs know that thus to bee offended is as much as to bee angry with the Lord, for doing with his owne as pleaseth him, & to quarrell with the spirit of God for blowing where hee li­steth which is fearefull if it be not duly cosidered.

Vse. 2 For a second vse,Such as are inlightned by the Gospell are to be thākful to God for that mercy. Mat. 11.25. is it so that the cleare light of the Gos­pell doth enlighten none but such as it pleaseth God to il­luminate, then let as many as it pleaseth God to enlighten with the knowledge of his trueth, magnifie the mercy of God, and bee thankfull vnto him for that his great good­nes, we haue the example of Christ himselfe in this kind. If we that haue the knowledge of the truth consider, how ma­ny are left in ignorance, how many are giuen ouer to po­pish superstition, yea how many liuing in the same place with vs, frequenting the same meanes of saluation that we doe, and yet remaine in their naturall blindnesse, wee shall find that we haue great cause to magnifie the great good­nes of God towards vs, not onely in giuing vnto vs his gos­pell, but making vs to vnderstand that aboue many thou­sands, it is a blessing to haue the Gospell brought vnto vs, but a double blessing is it to haue vnderstanding harts gi­uen vs, harts moued & yeelding to the truth of the gospel, euery one that hath this blessing vouchsafed may iustly breake out & say, Lord what am I that thou shouldst shew mee such mercy, I was borne and brought forth in sinne as other men, I haue multiplied & enlarged my sinnes, both before knowledge & since, my vnthankfulnes is great, my vnwor­thines greater, yet thou hast vouchsafed mee mercy aboue [Page 377] many thousands, and thus are we to meditate on the mer­cy of God in giuing vs knowledge of the Gospell, and to open our mouths in praise and thanksgiuing for the same.

Come we to the commendation of the mystery of the Gospell in the next words (what is the riches of this glorious mystery) the wordes are, what is the riches of the glory of this mystery, the word (riches) is metaphoricall borrowed from outward good things,Interpreta­tion. and doth heere signifie plenty and aboundance of glory: wee finde the word vsed in this sence in many places of the Scripture Rom. 11.33. the A­postle speaking of the admirable depth of Gods iudge­ments, breakes out on this manner, O the deepenes of the riches both of the wisedome and knowledge of God, and thus he calls the vnspeakeable bountifulnesse of God, the riches of his bountifulnes, (of the glory) (that is) of the ex­cellency of this mystery, both in it selfe, & in regard of the effect making excellent, thus then are these words to bee conceiued, what is the exceeding great & abundant excel­lency of this mystery in it selfe, and in the effect of it.

Heer first it is to be obserued that the Apostle saith God would make knowne to his Saints, not barely the mystery of the Gospell, but the riches of that mystery, and hence a­riseth this conclusion.

That as many as are truely enlightned by the Spirit Doct. 2 of God in the knowledge of the Gospell,They that tru­ly know the Gospel know more then the truth and sto­ry of it. they know more then the truth and the story of the Gospell. God doth make knowne to his Saints the riches and the glory of the Gospell, the good, the excellent, the sweet and com­fortable things of the gospell, they know the Gospell as rich men may be said truly to know their riches when they know them in the vse and comfort of them, so they that are truly enlightned know the gospell in the right vse of it, in the sweet & excellent comfort of it, touching remission of their sins, peace of conscience, adoption through Christ, ioy in the holy ghost, Ephes. 1.18. the Apostle prayes for the Ephesians that they might know what the bare story [Page 378] of the Gospell? no, but what the hope of glory, and what the riches of his glorious mystery among the Gentiles is.

Reasons. The reason of this truth is giuen by the Apostle. 1. Cor. 2.9.10.11 12. and it stands thus, God giues to his Saints his Spirit, the Spirit reueales vnto them the Secrets of the Lord, not onely generall things knowne by the common gift of illumination, but the deepe things of God the hid­den treasures of the Lord,1. Cor. 2.9. the things eye hath not seene, neither eare hath heard, neither came into the heart of man, which God hath prepared for them that loue him, therefore they sticke not in the letter of the Gospell, but find the marrow and sweetnesse of it. And for the vse of this point, it may serue as a ground of triall; heereby wee may trie whether we be truly enlightened, and haue true and sauing knowledge of the Gospell or no.

Ʋse. If we rest not in the letter; in the bare knowledge of the truth and story but search further and find the sweetnesse and comfort of the Gospell then wee haue true know­ledge of it.Triall whe­ther we haue true and sa­uing know­ledge of the Gospel or no.

Now because euery one will bee ready to assume this to himselfe that he finds the sweetnes of the Gospell, some rule of direction is needfull that in this case wee deceiue not our selues, we are therefore to know that then we find the sweetnesse of the Gospell, when wee finde that delight and comfort in it, that worldly minded men doe in their riches, and treasures, when we are affected to it, as to our chiefe treasure, when we find our desire after it insatiable, and especially when wee find the comfort of it in time of trouble and distresse,Note. for the most wicked will seeme to find comfort in the Gospell in time of health and prospe­rity, but if we can truly say with Dauid Psalm. 119.50. it is my comfort in my trouble, then we haue found the sweet­nesse of it, then wee haue true knowledge of the Gospell, and to stirre vs vp to labour for this, consider but thus much, that not onely the Law, but the Gospell also is a killing letter, if we rest in the letter of it, and neuer search [Page 379] into the Spirit, the life, the sweetnesse, and the comfort of it, yea (as I shewed not long since) nothing doth more gal the heart wounded for sinne, then the remembrance of the sweet promise of the gospeil: if it find it not belonging to it selfe.

Let vs then truly pray that wee may truly finde out the sweetnes of the gospel, that it may stand by vs and comfort vs in our greatest distresse.

The next thing we haue to marke from these words is, that the excellency of the Gospell is layd before vs vnder the termes of riches and glory, two things much affected, and much sought after in the worlde, yea these two were the strength of the Diuels last & strongest temptation, laid against our Sauiour, Math. 4.9. hee knowing the power of these two to allure to sinne, hee shewed him all the king­domes of the world, and said, all these things will I giue thee, if thou wilt fall downe and worship me.

Hence we may take vp this conclusion, that looke what Doct. 3 things the world hath in it to satisfie the desires of worldly minded men,The Gospell hath more ex­cellent things in it to con­tent the minds of true belee­uers then the world hath in it to satisfie the desires of worldly min­ded men. and to giue them comfort and contentment the same or rather more excellent things hath the Gospell, in as much as heauenly things are aboue earthly comforts and contentments, euen most excellent to the soules of true beleeuers, hath the Gospell in it selfe. For why? the riches of the Gospell is Christ in whom is found all sweet comfort and contentment, euen all the treasures of grace and glory, hence it is that Salomon brings in wisedom (that is) the wisedome of the Father Christ Iesus, Pro. 8.18. say­ing riches and honour are with mee, Vse. euen durable riches and righteousnesse.

Seeing then the Gospell is so rich a treasure in it selfe, we are to esteeme of it euen for it selfe, and not to think basely of the Gospell, because it is offered and brought vnto vs in earthen vessels,Wee are to e­steeme of the Gospell for it selfe, and not to think base­ly o [...] it be­cause it is brought vnto vs in earthen vessels. weake, frayle, miserable and mortall men as the Apostle saith, 2. Cor. 4. we must know that the ex­cellency of the Gospell dependeth not vpon any thing out [Page 380] of it selfe, as not vpon the worthinesse of him that brings it, though it be an Angell from Heauen, as it was Luke. 2. who brought tydings of it to the shepheards, neither doth the vnworthinesse of him that is the bringer, any thing di­minish or detract from the excellency of the Gospell it selfe, which is a thing that some in these dayes doe stumble at, and thinke that if the messenger bee stained with any spot or crime, then they ought not to receiue the word of the Gospell at his hand, it were to be wished indeed that all the Ministers of the Gospell, as they are called Angels, had Angelicall purity, but let vs take heed, wee fasten not that vnworthinesse that is found vpon the heauenly and excel­lent mystery of the Gospell, that we esteeme not that more or lesse excellent, according to the condition of him that brings it, in common reason we know it is absurd to make the truth or goodnes of the message depend vpon the qua­lity of the messenger, we will with gladnes receiue good newes, or that we are sure concernes our good whosoeuer brings it, and shall wee then refuse the glad tydings and comfort of the Gospell for the fault of those that bring it, we are to try the spirits and doctrines of men, and finding them to be of God, and indeed the word of the gospell, we are to embrace them as full of heauenly comfort in them­selues, and heerein follow the example of the Apostle, Phil. 1.18. he saith verse 15. some preach Christ through enuy and strife not purely (that is in regard of their corrupt minds, for otherwise their doctrin was pure, what then? yet Christ is preached &c. & thus are we to ioy in the gospell excellent & cōfortable in it self, euen for it self, by whom­soeuer its brought vnto vs, yea, we are to loue the Gospell excellent in it selfe, euen for it selfe, not in respect of any thing out of it selfe attending vppon it, because it brings with it wealth, peace and prosperity, for so to loue it, is to verifie the Diuels argument against Iob, that as hee sayd, Iob feared God because of his plenty of outward things, so we loue the gospell, yea, this is indeed to loue our selues [Page 381] or to loue the Gospell not for it selfe, but for our selues be­cause it brings aduantage, because it brings things plea­sing or profitable vnto vs.

Some may say how shall we know we loue the gospell for it selfe in the midst of plenty and aboundance of out­ward things. Quest.

We loue the gospell in the middest of plenty and abun­dance of outward things, Answ. when notwithstanding our plen­ty, our thoughts euer run vpon the comforts of the Gos­pell, as Dauid saith, Oh how loue I thy law, it is my meditation continually, if it be so with vs, though we cannot alwaies be hearing, reading, or talking of the Gospell, yet if we conti­nually meditate and think vpon it, then we loue it indeed.

Another thing to bee gathered from these words, vn­derstood as they haue bin expounded is this.

That the gospell is not onely of great excellency in it Doct. 4 selfe, but doth make all true pofessours of it most excellent and glorious,The Gospell makes all true professours of it most excel­lent and glo­rious. Prou. the 4.8: saith the wise man, exalt wis­dome, and she shall exalt thee, she shal bring thee to honor: if thou embrace her, shee shall giue thee a comely orna­ment vnto thine head, yea, shee shall giue thee a crowne of glory.Pro. 4.8.9.

Our Sauiour the wisedome of his Father, and the sub­stance of the Gospell saith, Pro. 8.19. his fruit is better then gold, he makes more excellent and glorious then all the riches in the world, for (indeed) he makes all that truly be­leeue in him, Kings and Priests to the Lord, yea fellow heires with him of heauen, & giues them right and title to that crowne of glory, the righteous Lord hath laid vp for all that loue his appearance, it is therefore a cleare trueth Vse. 1 that the Gospell makes all true professors of it most excel­lent and glorious, and therefore it is a meere calumny and slander to say as some doe, that the true profession of the Gospell is the way to beggery and shame.It is a meere calumny that the true pro­fession of the Gospel brings beggery and shame.

The Gospel is richly glorious, not only in it selfe, but in the effect of it, if thou bee a true professour of it, it will [Page 382] enrich thee with such glory as all the worlde is not able to afford, it will make thee, not onely gracious and glorious in the sight of God, good Angels, and good men, but thou shalt be honoured in the inward conceits of the very wic­ked, as we read Exod. 11.3. that Moses was very great in the land of Aegypt in the sight of Pharaohs seruants, and there is reason for this why?

Reason. Glory is euer an vndeuided companion of goodnes, as shame is of sinne, and what greater goodnes then truly to embrace the Gospel, it is worthy obseruation that we find, yeelded as the reason why such as are rayled vpon for the name of Christ, are blessed, 1. Pet. 4.14. because the spirit of glory and of God resteth vpon them. Who then shall be able to take glory from them? not all the power of hell; though poore Naboth, 1. King. 21, might seeme to haue all credit and good name quite taken away for euer, being ac­cused, conuicted and executed for no lesse then high trea­son and blasphemy, yet the Lord who knew his innocen­cy hath cleared him, and in stead of a momentany shame suffred by him, hath giuen him an honorable name, stan­ding vpon perpetuall record to all succeeding ages.

Vse. 2 Let vs then remember it, that the way to become truely excellent and glorious,The Lord will disappoint them that thinke to get glory by any other thing saue onely the true professiō of the Gospel. not onely in respect of the eternall waight of glory in heauen, but euen in this world is truly to embrace the Gospell, and if any thinke to make him­selfe excellent and glorious by any other thing, let him know the Lord will disappoint him of his purpose, yea though it be by doing that which is exceeding good in it selfe (to passe by such as thinke to aduance themselues by sinfull courses, for they shall leaue their names as a curse vnto Gods chosen. Isay 65, 15.) For example, by yeelding reuerence and due respect, to them that bring glad tidings of the Gospell, if a man hould the feet of them that bring those glad tidings beautifull, anst doe reuerence them to get himselfe a name, and do not also embrace the Gospell brought by them, let such a man be sure the Lord wil fru­strate [Page 383] and make void his intention, looke vpon the exam­ple of Herod, Marke 6.20. he knowing Iohn Baptist, saith the text, to be a iust man, and an holy, he reuerenced him, and heard him, yea hee did many things, and heard him gladly; thereby (no doubt▪) thinking to insinuate with Iohn, and to magnifie himselfe, and to get himself a name, but we know the Lord did disappoint him, we repute him not a man of famous memory, but behold in him the very image and picture of infamy, there cleaues a blotte to his name for euer, so surely as many as doe reuerence them who bring the glad tidings of the Gospell, and so doe a thing commendable in it selfe, but doe it onely to get themselues a name, and do not withall truely embrace the Gospell it selfe, they shall be disappointed of their purpose, yea the Lord doth inwardly imprint in the hearts of such their owne damnation, in that they can witnes with them­selues, they obey not them in the doctrine of the Gospell, whom they doe approue for the grace of God, that is in them, let this be thought on, and let as many as desire to be truly excellent and glorious in the sight of God and of men and Angells, bee stirred vp in trueth and sincerity of hart to imbrace the Gospell, for so doing they shall be had in an euerlasting remembrance as saith the Psalmist Psal. 112.6. yea God will then vndertake the protection of their names, and will preserue them as their owne saluation; it followeth (among the Gentiles) (that is) among all nations of the world besides the Iewes, this doth shew that God Doct. 5 doth not reueale his Gospell, according to foreseene me­rits,God doth not reueale his Gospell ac­cording to foreseene me­rits. he in the time appointed by himselfe made knowne the riches of the glorious mistery of the Gospell, to the Gentiles lying in darknes and grosse ignorance yea with­out God in the world as the Apostle saith, Ephes. 2.12. yea we shall find that the Iewes before the comming of Christ were not preferd aboue the Gentiles in knowledge of the will of God for their merit, if we read Stephens testimonie of them Act. 7.51. to 54. and ioyne to this that of Ezechiel [Page 384] 16. from 3. to 7. wee shall easily yeeld to this trueth, that the Lord doth not call to saluation and reueale his truth, for any merit foreseene, Vse. it is the error of the Papists, who hold the election of God,Confutation of the Papists. and consequently, the reuela­tion of his truth, to bee for merit foreseene, wee are to renounce this as a grosse error, and for the Gospel brought & reuealed vnto vs, we being part of the Gentiles, to mag­nifie the mercy of the Lord.

Now to the last words of this verse, which are an exposi­tion of the Apostles meaning, what wee are to vnderstand by the riches of the Gospell, and containe also a fourth ar­gument to perswade the Colossians to continue in the faith, the argument is from the matter and substance of the Gospell, that the matter and substance of the Gospell, & the subiect of all true preaching of the Gospell is Christ our Sauiour and redeemer, by whom we looke for life and glory, and therefore they ought to continue stedfast in the profession of the trueth of the Gospell; that is the pur­pose and drift of the Apostle in these words, and of the be­ginning of the next verse, whom wee preach the wordes are (which is Christ in you the hope of glory) the worde (which) doth plainely shew in the originall to what it hath relati­on (namely) to riches, and so the worde (Riches) may very well bee supplied (Christ in you) for the better conceauing of these wordes,Interpreta­tion. wee must vnderstand that Christ his beeing in vs, is not locall or corporall, but spirituall and supernaturall. Christ is in vs after a spi­rituall manner, (namely) by his spirite in respect of Christ himselfe, and by faith in respect of vs, for these are the spirituall bounds by which Christ is knit to vs, and we to him, and wee finde Christ his beeing in vs expressed in Scripture on this manner, that he dwelleth in vs by his spi­rit, 1. Iohn 2 27. and againe by Faith, Ephes. 3.17. and that we mistake not Christ his being in vs, we must know further, that the Spirit of Christ is in vs, not in essence and substance; but in operation, he working in vs both to our [Page 385] iustification and sanctification, hee both applying Christ vnto vs, and quickning vs by his grace to newnesse of life, (hope of glory) that is, by whom wee certainely hope and looke for glory in heauen.

Hence is Christ called our hope, 1. Tim. 1.1. Thus then the words are to be conceaued.

Which riches is Christ being in you by the apprehensi­on of Faith, and by the operation of the Spirit of Christ by whom we certainely looke for glory in heauen.

From the argument heere vsed by the Apostle take no­tice of a grosse error of popish doctrine.A grosse error of the Papists confuted. The Papists teach that the Gospell is nothing else in effect, but the law of Moses made perfect, the law written in mens hearts by the holy Ghost, if this were true, then should the Law and the Gospell be all one in substance, & differing only in degree of perfection, then should Christ haue bin reuealed in the Law which is false, the Law neuer knew Christ nor faith in Christ, the mediator, God & man; the Apostle heer makes Christ the substance of the Gospell, and therein placeth the riches and excellency of the Gospell, which indeede were no preferment at all, if the Law and the Gospel were all one, it is sufficient to haue named this. The next thing we haue to marke is, that the Apostle saith, the riches of the Gospell is not onely Christ, but Christ in vs. The Gospell doth propound and set before vs Christ, not onely in his owne person, nature and office, but also in vs by the appre­hension of faith, and application of his Spirit.

Hence wee may gather, that to whomsoeuer Christ is a Sauiour, he is not a Sauiour altogether out of himselfe, hee is so a Sauiour to euery one, as hee is propounded and set forth in the Gospell, Doct. 6

Now in the Gospell is set before vs, not onely a Sauiour out of vs, but also in vs, and therefore to whomsoeuer Christ is a Sauiour, hee is not a Sauiour altogether out of himselfe,To whomso­euer Christ is a Sauiour hee is not a Saui­our altogether out of himself. let no man misconster my speech, and mistake this conclusion it may be vnderstood as fauouring [Page 386] and giuing allowance and strength to a Popish opinion, (namely) this, that Christ is a Sauiour in vs, by com­municating and giuing merit to our workes, and making them meritorious as the Papists teach, this indeed is to make Christ not an absolute and perfect Sauiour by him­selfe as wee are taught Hebrewes 7.25. but onely an in­strument by whom wee must saue our selues, and there is no trueth in this, because Christ is not one with vs, by personall vnion which is the ground of all merit, euen in Christ himselfe, when therefore I say to whomsoeuer Christ is a Sauiour, hee is not a Sauiour altogether, out of himselfe, my meaning is according to the trueth of the word of God, that hee is a Sauiour vnto him, not onely by the merite of his death and obedience,How Christ is a Sauior in some sort in vs procuring pardon of sinne, and right to life eternall, but also by his efficacy by his effectuall working in him by his Spirite, working faith in his heart to apprehend his merite, and purging his heart from corruption, and turning it from sinne to God, and for proofe of this wee haue some pregnant places of Scripture Titus 2.14 saith the Apo­stle, Christ gaue himselfe for vs, that hee might re­deeme vs from all iniquity, and purge vs to be a pecu­liar people vnto himselfe, zealous of good workes, not onely to bee a redeemer from the guilt and punishment of sin, but also from the corruption of sin, 1. Pet. 1.18. saith the Apostle, we were not redeemed with corruptible things as siluer and gold, but with the pretious bloud of Christ, as with a lambe vndefiled, and without spot, from what? from our vaine conuersation, saith the Apostle, whence it is cleere, that Christ is a redeemer of men, not onely from deserued condemnation, and so a redeemer out of them­selues, but euen in them by the operatiō of his spirit redee­ming, that is, freeing & deliuering them from the corrupti­on of sin, and from wicked conuersation the fruit of it.

And therefore to whomsoeuer Christ is a Sauiour, to him he is a Sauiour, not altogether out of himselfe.

The reason & ground of this is euident, Reason. because Christ is a Sauiour, not onely by performing the outward worke of redemption, but by application of that worke, to the iu­stication, and sanctification of as many as are redeemed.

Now the application of the worke of redemption is, by the inward worke of his spirit, and therefore to whomsoe­uer Christ is a Sauiour, to him in this sence is hee a Sauiour, not altogether out of himselfe.

A point happily not knowne to a great number in the world; most men imagine Christ to be their Sauiour, Vse. but altogether out of themselues,Reproofe of them who thinke that Christ is their Sauiour alto­gether out of themselues. and heerein doth the Deuill take aduantage vpon our doctrine, the doctrine taught in our Church, that in the matter of iustification in Gods sight, and in the matter of saluation, wee must goe out of our selues, and seeke for iustification and saluation only in Christ: heereupon doth the Deuill take the hint, and de­lude many thousands, perswading them it is sufficient if they beleeue or rather fancy to themselues, that they are iustified and also saued by the merit of Christ, by Christ a Sauiour altogether out of themselues, though they neuer find Christ a Sauiour in them by way of application of his merit to their iustification and sanctification.

It is true (indeed) we must go out of our selues in the case of iustification and saluation in respect of merit, and seeke for that only in Christ, & rest only on him for that, but we must also find Christ in vs by the work of his Spirit apply­ing his merit to our iustification, and cleansing vs to our sanctification (that is) we must find Christ a Sauiour vnto vs, out of vs by his merit, and in vs by the efficacy of his Spirit, and to stirre vs vp to labour for this, know it for a truth,Note. ‘that we can neuer haue assurance that Christ hath saued vs by his merits till wee find he hath in some mea­sure also wrought in vs, and purged vs by his spirit. Hee that is saued by Christ from hell, is by him also turned from sin to God, and if this be wanting, there can bee no assurance of the former.’ It is the Apostles own conclusion. [Page 388] If vpon examination we find not Christ in vs, it seales vp a fearefull conclusion (namely) this, that wee are yet in the state of damnation, let as many as tender their owne salua­tion, thinke vpon it, and neuer rest till they finde Christ a Sauiour out of them by his merits, and in them by the powerfull operation of his Spirit. Let vs further obserue as a ground of another instruction, that the Apostle saith, Christ in vs is the hope of glory, hence ariseth this conclu­sion.

That as many as haue a true hope of eternal life, they Doct. 7 haue it vpon this ground, that Christ is in them apprehen­ded by faith dwelling in them by his spirit, no man can truly hope for life and saluation vnlesse Christ be in him.None can truly hope for life and salua­tion vnlesse Christ bee in them.

The reason Reason. is plaine, because true hope is the daughter of true faith, faith doth first apprehend Christ, & then fol­lowes hope, which is a certaine expectation of the accom­plishment of the promise in Christ, and of full fruition of righteousnesse which shall bee reuealed when Christ our righteousnes shall appeare, as saith S. Iohn 1. Epist. 2.2. ther­fore no man can truly hope for life & saluation, but on this ground that Christ is in him.

Vse. Let this serue to discouer to wicked persons who liue in their ignorance and sinne,The discoue­ry of the folly and vain hope of ignorant & wicked per­sons. their folly, they commonly pro­mise to themselues happinesse, life and saluation, & they hope to bee saued as well as the best, though they liue in in their sinnes, and follow after their sensuall pleasures e­uen wiih greedinesse, but let them know: this is a meere il­luding and deceiuing of themselues: this is to builde the hope of saluation vpon a rotten ground, vpon sinne ruling in them, not vpon Christ in them, the ground of true hope.

Object. Oh but then certainly look to haue hope in their death they trust at the last gaspe to call to God for mercy and to get the pardon of their sinnes, and to finde Christ in them to the sauing of their soules.

Answ. Thus (indeed) wicked men flatter themselues, & thus they still discouer more and more their folly, for what (I [Page 389] beseech you) is this but to thinke that death and the pangs of it are appointed for the begetting of true hope in them which is all one as if theeues and other malefa­ctours should thinke the day of assises were appointed for their preferment, and to aduance them to some digni­ty, let them consider what the wise man hath said, when a wicked man dieth, his hope perisheth,Pro. 11.17. and the hope of the vniust shall perish, euen that which hee hopes for doth va­nish and deceaue him, and let them remember that threat­ning sentence of the Lord, Deut. 29.20. it is able to shake their hearts, that if any man who walketh on in a course of sinne, blesse himselfe and promise himselfe peace and hap­pinesse, hope and comfort, the Lord hath said in expresse words, he will not be mercifull to that man, how then can hee hope to die blessedly who liues wickedly: now the Lord cannot faile of his iustice and trueth to execute that he hath threatned.

Let this therefore stirre vs vp to labour to put our soules out of danger before death, sicknesse, and trouble come vpon vs, let euery one of vs endeauour by all good means, that we may truly say with the Apostle, Gal. 2.20. Thus I liue, yet not I now, but Christ liueth in mee: and in that I now liue in the flesh, I liue by faith in the sonne of God, who hath loued me, and giuen himselfe for mee, and that will make our life prosperous, our death full of hope and comfort, and our state in the world to come immortall and glorious.

The Apostle in this verse doth first affirme that the sub­iect of his and of the other Apostles preaching was Christ (whome wee preach) then hee doth further branch and [Page 390] and deuide his preaching into two heads, videlicet:

• Admonition
• and Instruction.

Admonishing and teaching, and hee doth amplifie both these by the common obiect of them, (euery man) and a­gaine his instructing of euery man by the matter of it (namely) (wisedome) and that true and perfect wisedome, (in all wisedom) then he subioynes the end of his preaching, and admonishing in the last words, that we may present eue­ry man perfect in Christ Iesus: these are the generall things propounded in this verse.

Whom we preach] that is, which Christ we preach; wher­as as the Apostle saith, the subiect of his preaching was Christ I will onely note this one thing briefly.

Doct. 1 That the matter of true preaching is Christ Iesus,The matter of true prea­ching, is Christ Iesus. and one speciall note by which we may know doctrine deliue­red to bee sound and good, is this, that it sets out vnto vs Christ Iesus with all due respect of his glory in the worke of redemption, and with due regard of the honour of his name, as the only King, Priest and Prophet of his Church. Hence it is that the Apostle, Galat. 3.1. calls the truth of the Gospell preached among the Galathians, a liuely descrip­tion of Christ, as if hee had beene crucified among them, and S. Iohn, 1. Ioh. 4.1. teaching vs not to beleeue euery spirit, but to trye the spirits and doctrines of men whether they be of God or no. Among other notes set downe by him, whereby wee may bee able to discerne the spirit of truth, and the spirit of errour, this is the first note of diffe­rence, that the doctrine is good, and of God, that is foun­ded on Iesus Christ incarnate.

And by this I might shew the error of many points of popish doctrine,Confutation of many po [...]nts of Po­pish doctrine. as their making Christ a Sauiour in vs by communicating merit to our workes, their mingling of his bloud with the bloud of the martyrs, in way of satisfa­ction for sinne, their ioyning with him intercession of An­gells [Page 391] and Saints, and many other of like sort, wherin they exceed [...]ngly detract and derrogate from the honor of the kingly, Priestly, and Propheticall office of Christ, and so teach not sound doctrine, but I passe from them to the next wordes (admonishing) the originall worde (admoni­shing) doth signifie propounding some thing that is amisse to the mind to be thought on,Interpreta­tion. and to be corrected and a­amended, and reprouing for the same, and teaching (that is) instructing euery one in the truth, what hee is to hould and beleeue (in all wisedome) that is, in true and perfect wisedome, it is vsuall in Scripture to put the note of vni­uersality (all) to note excellency and perfection, thus then we are to conceiue these words, admonishing euery man (that is) setting before the minde of euery one what is a­misse to be amended, and reprouing for the same, and in­structing him in the truth what hee is to hold and beleeue euen in true and perfect wisedome.

Heere first we are to mark the order of the words of the Apostle, hee sets admonition before teaching, admoni­shing euery man teaching, hence ariseth this conclusion.

That by the preaching of the word wee must first bee Doct. 2 brought to a sight of our sinnes, and then taught what to hold and beleeue.We must first be brought to a sight of our sinne by the preaching of the word, and then be taught how to come out of them.

First we must be admonished and shewed our error and state of sinne, and made to see our sinne, and then instru­cted how to come out of it, and in this order of teaching hath Christ himselfe gone before vs, Iohn 4. hee first shew­ed the woman of Samaria her sinne, that she liued in adul­tery before he taught her that he was the Messiah, & what she was to hold and beleeue touching him, we may obserue it in the sermon of Peter, Acts. 2. hee first laide before the Iewes their sinne, that they had slaine the Lord Iesus, and then vpon their touch and remorse of conscience, he said vnto them verse 38. amend your liues, and be baptized e­uery one of you in the name of Iesus Christ, for the remissi­on of sins, & ye shall receiue the gift of the holy ghost: if we [Page 392] looke into the booke of God, wee shall find that this hath bin the order of all true Prophets, Apostles and teachers from time to time, and the reason is that which is giuen by the Apostle, Reason. the Law is our Schoolemaster to bring vs to Christ, we must first be made to see our sinnes, & the dan­ger of them without remedy, and so driuen from the law out of our selues to seeke remedy in the Gospell, and ther­fore we must be admonished, and then instructed.

Vse. The vse of this doctrine (besides the method that con­cernes teachers) is this, it may serue as a rule of triall, wher­by hearers of the word may try whether they haue truely profited by the preaching of the worde or no,Triall whe­ther wee haue truly profited by the prea­ching of the word or no. they may know by this, if they haue first beene brought to a sight of their sinnes, and truly humbled and cast downe, and af­ter that brought to beleeue in Christ, for the pardon of their sins, then they haue truly profited by preaching, for as it is the right order of teaching, first to admonish and to shew sinne, and then to instruct, so it is the right order of receauing the worde taught, and profiting by it, and neuer any of Gods children were thoroughly comforted by the word, but they were first truly humbled by it, it is a preposterous and disordered course of learning to learne as some doe, that mercy and saluation comes by Christ, and with that to content themselues, not suffering them­selues first to bee schooled by the law, till they dispaire in respect of themselues, & so come to Christ, and find com­fort in him, and that we may be resolued of it, that it is (indeed) a preposterous course of learning: we must know that the very gate to true repentance, it is a true con­trition and compunction of heart, a godly sorrow for sinne, for though it cannot bee denied, but that Gods free grace and mercy is the foundation of true repen­tance,Note. repentance following Faith, not onely in time, but in the order of nature, yet first must the heart bee mollified, and by godly sorrow made pliable and fitte to receiue Gods grace, otherwise it will not enter, the [Page 393] fallow ground of the heart, must first be plowed, and then the seed of Gods grace cast into it, as sayth the Prophet Ierem. 4.4. breake vp your fallow ground and sow not among thornes: therefore they are deceiued, who will needs be held truely repentant for their sinnes, and yet ne­uer felt in their hearts any measure of godly sorrow; hap­pily they haue had by a generall sight and sence of sinne, wrought by the word or iudgements of God, some light and vanishing touch of conscience, causing them to send foorth a naturall sigh or sob, but their hearts were neuer truely pressed downe with the waight of any one sinne, they skip ouer the first degree, and will needes bee graced with the highest degree of repentance, at the first, euen true conuersion and turning from sinne to God, which is a thing impossible, if we will be saued, we must know that godly sorrow for sinne is necessary, wee must euery one drinke his measure of that cup, we must first bee schooled by the Law, and feele the sharpe rod of that schoole ma­ster, before we can come to be good schollers in the school of Christ, let euery one by this examine how he hath pro­fited by the hearing of the word.

We are in the place to marke, the Apostle sayth admo­nishing Doct. 3 euery man &c. that which hence followeth is this, That the word preached admonishing and instructing teacheth all and euery one, of what calling, sexe, state or condition soeuer they be, and so ought to be heardThe word preached rea­cheth all and euery one, and so ought to be heard. and re­ceiued, whether it promise mercy, or threaten iudgement, we are to make vse of it to our selues particularly, it is com­monly seene, if a priuiledge immunity or common bene­fit, bee granted to any place, euery man will haue part in that; but if it bee a matter of charge, then they post it off to others; so if the word promise any mercy, euery man euen with vncleane hands will lay hold on that, but if the word be drawen out against any sin, the guilty person will commonly post that off to others; as if drunkennesse bee spoken against, hee that is guilty will see if hee can [Page 394] spy any other in the congregation tainted with that fault, Ʋse. and if he doe,Its a fault to post oft the reproofe of the word from our selues to others. then he thinkes the Preacher speakes to that other, and not himselfe. This is a sinne as ancient as Adams fall. Adam hee posted of his sinne to Eue, and Eue to the Serpent.

Let vs take heed of this, it is a dangerous corruption, when a man is touched by the word, and his owne consci­ence tels him his sinne is spoken against: then as wee vse to say, to set a good face on the matter, and to bite in all tokens of repentance, because hee would not haue it thought, that the word came so neere him, who so thus hardeneth his heart, may iustly feare, that heereafter hee cannot repent, they goe together, Rom. 2.5. after thine hardnesse and heart that cannot repent, and so hee shall heape vp wrath against the day of wrath. (In all wisdome) in that the Apostle saith, the matter of his teaching was true and perfect wisedome, he preaching Christ, and tea­ching the Gospell of Christ; I might stand to shew the per­fection and sufficiency of the word of the Gospell, that it is sufficient, and alone sufficient to make men truly wise vnto saluation, but I passe by that.

In that the Apostle makes true and perfect wisedome, the particular matter of his teaching and instructing of e­uery man, we may conclude that euery man truely wise, Doct. 4 hath his wisedome from the teaching of the word of God,Euery one truly wise hath his wise­dome from the teaching of the word of God. no man is truely wise, but so farr foorth as he is taught by the word, and doth follow the teaching of the word, for why? the word is indeed true wisedome, the wisedome of God reuealed, manifesting such things as flesh and bloud was neuer able to reach vnto, therefore it must needes bee that no man is truely wise, Reason. but as he is taught by the word, and doth follow the teaching of the word, and hath his wisdome as a streame flowing and deriued from the word; Hence it is that Moses sayd to the people,Deut. 4.5. I haue taught you ordinances and lawes, as the Lord my God comman­ded me, that ye should doe euen so within the land, whi­ther [Page 395] ye go to possesse it, then verse 6. keepe them therfore and doe them, learne and follow them, for that is your wisedome, and Ieremy the Prophet, speaking of such as made no conscience to follow the teaching of the word,Ier. 8.9. saith, Lo, they haue reiected the word of the Lord, and what wisedome is in them; as if he had sayd none at all.

Would we then be truely wise, Vse. no doubt euery one de­sires it,If we would be truely wise our wisedome must come by the teaching of the word of God. Exod. 1.10. the most simple witted are loth to be counted foo­lish, yea, the most wicked affect wisedome, Pharaoh and his counsell, though their cursed meeting sauoured of no­thing but cruelty and bloud, yet they would shrowd it vn­der the couert of wisedome; come let vs worke wisely with them, &c. but would we indeed be wise, let vs then looke that our wisdome come by the teaching of the word, that it be a streame issuing out of that fountaine, true wis­dome comes not by the teaching of nature, by the rules of Art, or worldly pollicy, by obseruation of outward things, or common experience, a man may be exceeding wise according to these grounds, and yet haue not any dramme of true wisedome, but in the account of God himselfe, be a very foole, Luk. 12.20. the rich man there spoken of, was worldly wise, hee could get, saue, keepe, and thinke of laying vp his goods against time to come, and yet God sayd vnto him, thou foole, this night will they fetch away thy soule from thee, true wisedome is deriued on­ly from the word, and euery man is so farre foorth wise, as he is taught by the word, and doth follow the teaching of the word.

Now because euery one will bee ready to take this to himselfe, that his wisdome is deriued from the word, and that he according to the measure of his knowledge and grace, doth follow the teaching of the word. I hold it fit to lay downe some speciall notes and marke,Speciall note of true wise­dome. by which we may know that our wisedome is (indeed) deriued from the word, and that our wisedome is taught by the holy Ghost, and to this purpose read Iam. 3. from ver. 13. to [Page 396] the end of the chapter. It is there said that the wisedome that is from aboue, true and heauenly wisedome, is first pure, then peaceable, gentle, easie to be entreated, full of mercy and good fruits, without iudging, and without hy­pocrisie, these are the fruits that be in true wisedome, and issue out from it, heereby then we may trie whether we be wise by the teaching of the word and spirit or no, if our wisedome bring foorth purity, gentlenesse, easinesse to be entreated being offended &c. then is our wisedome true and heauenly: but on the contrary, if we be full of enuy­ing and strife, and implacable, as many are that would bee reputed iolly wise men and women, they are full of enuy, yea, such as can neuer be appeased, being once (it may be without cause) offended, ready to beleeue euery flying tale, and to iudge amisse, certainely, then our wisedome is not from the teaching of the word, and descended from aboue, but earthly and fetcht from the pit of hell, yea, the more cunning we are to hide our malice, or to worke the hurt of our brethren by word or deed, the more foolish are wee, hath not Satan more subtilty and cunning to worke mischiefe, then all the men in the world, yet (indeed) he is the most foolish creature that is, for he doth nothing but worke his owne woe. Let vs therefore labour to bee wise by the teaching of the word, and that we be not deceiued, often remember wee the words of the Apostle, that true wisedome is pure, peaceable, gentle, easie to be entreated, full of mercy and good fruits, &c.

The last words of this verse containe the end of the A­postles preaching (that we may present euery man perfect in Christ Iesus) the originall word translated (pres [...]nt) is iudi­ciall borrowed from open courts and places of Iudgement,Interpreta­tion. where men are brought and set before a Iudge to be tried and examined, and the Apostles meaning is, that we may set euery man at the great day of the Lord before his tri­bunall and iudgement seat, (perfect) (that is) perfectly iust and holy, not onely in regard of iustice and righteous­nesse [Page 397] imputed (for so all true beleeuers are perfectly iust, in this life, he that truely beleeues in Christ, hath the per­fection of the Law, and is as iust as if he had fulfilled the whole Law) but perfectly iust and holy in regard of righ­teousnesse and holinesse inherent, and that perfect in de­gree (in Christ Iesus) (that is) as a member of Christ, thus then the words are to be conceiued, that we may set euery man before the iudgment seat of God at the day of iudge­ment, perfectly iust and and holy, not onely in regard of holinesse and righteousnesse imputed, but in regard of in­herent holinesse and righteousnesse wrought in him by the Spirit of God as a member of Christ Iesus.

Now heere we are first to marke that the Apostle saith, he and other Apostles preached Christ, admonished and taught men, not to make them perfect in regard of holi­nesse inherent in this life, but to present them holy at the barre of Gods iudgement in the life to come, the point of instruction from hence is this,

That we may in this life proceed from one measure of Doct. 5 faith as it is a quality, to another, and from one measure of holinesse to another, but wee cannot come to absolute perfectionWe may in this life pro­ceed from one measure of faith and holinesse to a­nother, but we cannot come to abso­lute perfectiō. till this life bee ended Ephes. 4.13. the Apo­stle saith plainely, that it cannot bee till wee all meet toge­ther (in the vnity of faith and knowledge of the sonne of God) vnto a perfect man, and vnto the measure of the age of the fulnes of Christ, he there teacheth that the mi­nistry of the word shall endure till we meet together, &c. giuing vs to vnderstand, that then it shall cease, now the Ministery of the worde shall not cease,1. Cor. 15.24. but conti­nue as the same Apostle teacheth, till the end of the world, and therefore before the end of the world there shall bee no meeting together in the vnity of faith, nor any absolute perfection to bee hoped for, and the reason Reason. of it is, that wee finde in 1. Cor. 13.9. wee know in part, there­fore wee beleeue in part, and are sanctified but in part.

The Apostle saith, Ph. 3.15. let as many as be perfect &c. Object. [Page 398] therefore perfection is to be had in this life?

Ans. The Apostle there speakes not of absolute perfection, such as shall be in the life to come, of that he sayd ver. 12. that he had not yet attained to it, but hee speakes of a per­fection in comparison, as perfection is opposed to weake­nesse in knowledge or faith, and compared with it, & his meaning is, let as many as be strong in knowledge or faith be thus minded. The Authour to the Heb. cap. 5.14. saith, strong meat belongeth to them that are of age, Vse. the word is (perfect) his meaning is of some maturity,Our duty is so long as we are in this life to goe on from one measure of grace to ano­ther. and ripenes in knowledge; and through long custome had their wits ex­ercised to discerne both good and euill; and therefore not­withstanding this, it remaines a truth, that we may in this life proceed from one measure of faith and holinesse to a­nother, but we can neuer come to an absolute perfection. The Anabaptists dreame of an absolute perfection of ho­linesse in this life, but to passe by them, our duty following from hence is this, it behoues euery one of vs in this re­gard, neuer to set downe our rest in any grace, but euer to be striuing forward, and to goe on from one measure of faith and grace to another, and to this purpose, wee are to propound vnto our selues, and to set before vs the best ex­amples for our imitation,1. Cor. 11.1. as the Apostle saith, be ye followers of me▪ euen as I am of Christ; this is that which deceiues many of vs, we looke downeward and compare our selues, with such as are of meaner gifts and graces then our selues, and we thinke all is well, because we are not as the worst, though we neuer striue to come neere the best. Happily some of vs haue a measure of knowledge, and we rest in that knowledge, we know the Sacraments to be ho­ly seales of Gods couenant of grace, but wee haue little or no care to vse them; we know prayer to be excellent, but we make no conscience to vse it, onely for fashion pub­liquely, but very seldome priuately with our families, this is to set downe our rest in knowledge & not to striue to go on, and let vs take heed of it, if wee finde the loue of the [Page 399] word and sacraments, the liking of praier, &c. that should be ioyned to our knowlege, stolne out of our hearts, wee haue cause to feare that sinne will deceiue vs, and creepe on to a further degree, euen to the hardning of our hearts, that wee shall not perceiue it, and to the blinding of our mindes that we shall not see it. We may not thinke that Sodome, Saul, Iudas and such like were at the height of their sinne at the first, but they went on by degrees, from one degree of sinne to another; and certainly, if wee goe not forward in grace we goe backeward, and we grow in sinne; and going on in sinne, we shall come at length to be hard­ned, and to the height of sinne, and so pull downe the wrath of God vpon vs.

Let this therefore stirre vs vppe, not to set downe our rest in any grace, but let vs striue to goe on from know­ledge to practise, and from one measure of grace to ano­ther.

Note we one thing more in a word, in that the Apostle saith, present euery man perfect in Christ Iesus &c. wee Doct. 6 may gather that the state of perfection is not proper to some sorts and orders of men,The state of perfection is not proper to some sorts & orders of men. as the Papists teach, but e­uery member of Christ is perfect, in respect of righteousnes imputed in this life, and shall be perfect in regard of holi­nesse inherent in the life to come.

But the Papists distinguish and say there be two kindes of perfection, a lesse, consisting in keeping the Law ne­cessary to saluation; a greater, in obseruing the counsels of Christ, not simply necessary to saluation,Confutation of popish di­stinctions touching per­fect [...]on. but to ob­taine a greater degree of glory, this distinction is most absurd.

For first counsels be commandements, and againe, can there be a greater perfection, then an absolute fulfilling of the Law? it is not possible.

If any man be able to fulfill the Law of God, he is most perfect, he is in that respect perfect according to the exam­ple of Christ: therefore there can bee no greater perfecti­on, [Page 400] it is absurd to say there can be no greater perfection.

In this verse the Apostle setteth downe.

1 First, what hee did in respect of the end of his preach­ing before spoken of, (namely that hee did labour and striue to attaine that end (Whereunto I also labour and striue.

2 Secondly, by what power hee so laboured, not by his owne, but by the working power of Christ (according to his working.)

3 Then followeth the subiect of that working power wherein it wrought, and was effectuall (namely) himselfe (which worketh in me.)

4 To which is added the measure, how much it wrought in him, in the last word (mightily)

Interpreta­tion. Whereunto (that is) vnto which thing formerly spoken of, I also (that is) for my part labour and striue; the words are (labour striuing) the meaning is, to which end I con­tend, not onely with labour and paines, seruing to that purpose, and tending to that end, but with wrestling and striuing against all aduersary power that doth oppose a­gainst it, to hinder the attainement of that end. Thus then these first words are to be conceiued. Vnto which thing I for my part endeauour and contend, not onely labouring and doing such things as tend to that purpose, but striuing against all things that oppose it, and hinder the attaine­ment of that end.

Now heere we are to marke, that the Apostle saith not, that hee barely propounded this as the end of his preach­ing and admonishing, that hee might present euery man perfect in Christ Iesus: but hee did labour and striue to attaine it; hence wee may take vp this generall conclu­sion.

That euery man in his personall and particular calling, Doct. 1 wherein hee is set for the glory of God,Euery man is to doe the du­ties of his par­ticular calling with dili­gence. and the good of men, is to doe the duties of his calling with diligence, hee is not onely to doe the duties appertaining to his place, after the example of the Apostle, to doe them with labour and paine, breaking through all difficulties, and all things that stand vp against him, to hinder him in the diligent performance of them. Eccles. 9.10. the Prea­cher sayth, all that thine hand shall finde to doe, doe it, with all thy power: not onely doe it, but doe it, with all thy power; as if hee had sayd, follow the workes of thy vocation, and employ all the powers of the minde, a­bout the discharging of it faithfully, Paul biddes him that ruleth, not onely to rule, but with diligence, and e­uery man that hath an office or calling, to wayt on it with care and diligence, Rom. 12.7.8. the reasons of thus duty are two. Reasons. 2

First because it is appointed to man by Gods order, laid 1 on him presently after the fall, that he should not only la­bour and trauell, but with paines.Gen. 3.19. In the sweat of thy face shalt thou eat bread till thou returne to the earth, that is, till thy death.

Secondly, because the Lord hath given vnto man both 2 a body and a minde, that both these might be vsed and em­ployed in the workes of his calling, that he should do them not onely with his body, for so do bruit beasts, the oxe & the asse; but man must doe the workes of his calling with his body and with earnest intention of his minde, and so with care and diligence.

Wee see then the duty prooued, and the reasons of it; but that wee bee not deceiued in the practise of it,2. Rules. two rules must further bee remembred.

First, our diligence in doing the duties of our cal­lings, must bee with respect to the will and commande­ment of God, for diligence is required by his comman­dement, and wee are to bee diligent in performing [Page 402] the duties of our callings, in conscience and obedience to Gods will and commandement, not for pride, couetous­nesse or vpon compulsion, or other by respects, as doe the duties of their callings in these respects painfully may be sayd to be great workers, but nothing diligent.

Secondly, our diligence must be with direction of our labours to the end of our callings, in the diligent perfor­mance of our duties, wee must driue at the end of our personall callings, that wee may attaine that end. The example of our Apostle in this place doth teach thus much, hee was called to preach the Gospell, that hee might pre­sent some perfect in Christ Iesus, and to that end did he employ his whole strength and endeauour; so must we in our particular places and callings; for example, a ma­ster of a family, he that is called to bee a master and gouer­nour ouer others, must not onely in a family be diligent, in gouerning his wife, children and seruants, for that may bee done for his owne profit and commodity, which (in­deed) is not vnlawfull, a man may reape the fruit of the la­bours of those that be vnder him;Psal. 129.2. but that must not be the scope and drift of his diligent administration and go­uernement: but hee must therein driue at the preserua­tion and good of the bodies and soules of those that bee vnder him; that is the end of his particular calling. I might insist in other particulars, but by this wee may see our duety, and the manner of the practise of it, wee must not onely doe the duties of our callings, but with care and diligence, and with diligence rightly orde­red, (namely) with a respect to Gods will, and with direction of our labour, to the end of our personall callings.

Vse. Let vs now heare something that may stirre vs vp to the practise of this duty,We are to practise the duty of dili­gence in our callings. and to this purpose much might bee sayd, as that diligence in doing the dueties of our callings, is a meanes by the blessing of God vpon them, to make rich, Prou. 10.4. yea, a meanes to keepe from [Page 403] vngodly company, sinnefull exercises, and all kinde of vnthrifty courses, yea, a remedy against pride, and helping to worke humility, and so making a way to all good pro­sperity; but as a motiueA Motiue. most powerfull consider we only this one thing.

‘That diligence in doing the duties of our generall cal­ling as we are Christians, diligence in hearing the word, receiuing the Sacraments,Note. without diligence in doing the duties of our personall callings is but meere hypo­crisie.’

‘If a master of a family, or his wife bee ready and willing to heare the word, to receiue the Sacraments, &c. and yet one of those be loose and wretchlesse in the ad­ministration and gouernment of his family, and the o­ther carelesse in the practise of priuate obedience and sub­iection to her owne husband, surely, they haue but an out­ward forme and shew of religion, as the Apostle sayth,2. Tim. 3.5. without the power thereof.’ For the true practise of the du­ties of the first table of the commandements, is seene and doth appeare in the practise of the duties of the second table, our loue to God appeares in our loue to our brethren &c. we truly serue God, in doing seruice vnto our brethren in the duties of our particular callings, as the Apostle doth shew chap. the 3. of this Epistle ver. 24. in the example of seruants, that seruants in doing true seruice to their masters they serue the Lord.

If then we would auoyd the odious and foule sinne of hypocrisie, which is hatefull to God and men, to whom it is knowen, and hath the portion in the lake which burneth with fire and brimstone.

Let vs bee stirred vp to doe the duties of our particular callings with diligence, euen in conscience to the com­mandements of God, euer ayming at the end of our cal­lings, that so we may assure our owne soules, and testifie to the world, that our hearts are vpright and sincere in the feare and seruice of God.

Doct. 2 The next thing wee are to marke from these words is this, the Apostle takes to himselfe labour and striuing to win soules to present them perfect in Christ Iesus, but no more, not the effecting or bringing of that to passe.

Hence we are taught, that knowen conclusion, that the Ministers of the Gospell may labor and striue to win soules to God, but they can goe no further, they cannot effect it,Ministers of the Gospell can onely la­bour & striue to win soules to God but they cannot effect it. 1. Cor. 3.6. Paul may plant, Apollos may water, but God giueth the encrease. And the reason of this is, that which is common to all callings, the fruit of mens labour in their callings is, Reason. from the blessing of the Lord, Except the Lord build the house they labour in vaine that built it: Psal. 127.1. so except the Lord giue a blessing to the ministry of the word, Ministers labour and striue but in vaine.

Vse. 1 And this point being fore-knowen, it may arme and strengthen the Minister against discomfort, that might follow vpon it, he shall labour and striue to winne men to God, and see little fruit of his labours,Strength a­gainst dis­comfort when a Mini­ster sees little fruit of his labours. yea, the friut of the selfe same word by him deliuered to one and the same peo­ple, so diuers, that some regard it and do thereafter, others neglect it and doe contrary, Moses himselfe had experience of this, Exod. 9.20.21.

Vse. 2 Againe, it is so, that the Minister may labour and striue to bring men to God in vaine,We must take heed the cause be not in our selues that we finde not Gods blessing on the ministry of his word. vnlesse it please God to giue a blessing to his labours, then let vs take heed there bee no iust cause in vs, why the Lord should withhold his blessing from vs in the ministry of the word, and in his iust iudgement giue vs ouer to the blindnesse of our minds and hardnesse of our hearts, that we can neither see, feele, nor vnderstand to saluation, and that is when wee haue not a loue to the word, but are hypocrits and such as heare onely for fashion, and of custome, and haue not a longing desire to profit; such as come on this sort to the hearing of the word, the Lord doth not blesse their hearing, but doth suffer them to go on in a most fearefull dul­nesse. Examples of this there bee many in the world, [Page 405] and no doubt wee may easily poynt out some, who haue heard their owne particular sinne discouered by the Mi­nistry of the word, and that sinne spoken against, and the greatnesse and danger of it layd before them, and yet they are bold to continue in that sinne, and to goe on in it, and what is the cause of this? surely, because they heard onely of fashion and custome, the Lord did not blesse their hea­ring. It is iust with the Lord as the Apostle hath taught, 2. Thess. 10.11.12. When men receiue not the truth in loue of the truth, to send them strong delusion that they should beleeue lies, & to giue them ouer to the blindnesse of their mindes, and hardnesse of their hearts. Let this therefore be thought on, and let it stirre vs vp to come to the hearing of the word with loue to the word, and a de­sire to profit by it, that so the Lord in mercy, may strike an holy stroake within vs by his powerfull Spirit, that wee may be bettered by it.

Come we to speake of the power, by which the Apostle did labour and striue, layd downe in these words (accor­ding to his working) the meaning is,Interpreta­tion. according to the working power of Iesus Christ. For wee finde both these conioyned Ephes. 3.7. the Apostle sayth, hee was made a Minister, by the gift of the grace of God, giuen vnto him through the working of his power, where we see working and power ioyned together.

For better cleering of these words, know, that the power of God is either absolute, by which hee is able to doe more then hee will; or it is actuall, by which hee doth what hee will. And this actuall power we are to vn­derstand in this place, and so the meaning is, according to the working, or actuall, or effectuall power of Iesus Christ. The poynt of instruction hence to bee gathered is this.

In that the Apostle sayth, he did labour and striue in his ministry according to rhe working power of Christ, thence we are taught this generall conclusion.

Doct. 3 That the power to labour and take paines, not only in the ministry, but in any place or calling, in any trade of life, it is from the actuall working power of the Lord;Power to la­bour and to take paines in any calling is from the actu­all power of God. yea, wisedome and skill to worke in manuarie trades is not naturall, nor gotten by paines, though paines sanctified and blessed are meanes to attaine it, yet they are but meanes, and the fountaine of that cun­ning and skill is the working power of the Lord. Exod. 31.34. wee haue a plaine proofe of this, the Lord saith, he had filled Bezaleell with the spirit of God, in wisedome and in vnderstanding, and in knowledge, and in all workman­ship, and not onely that cunning and skill as the first gift, but wee are further to marke, that all encrease and going forward in the same skill was from him. The Lord saith, it was of him and from him, that Bezaleell should be able to finde out curious workes, to worke in gold, and in sil­uer, and in brasse, (that is) to deuise more and more eue­ry day, Pro. 20.12. the wise man sayth, the Lord hath made both these, euen the eare to heare, and the eye to see. Which words not onely prooue that the power to do any duty is from the Lord, but they containe the ground of it, and the meaning of them is thus much, that the Lord hath not onely formed all the parts of mens bodies, and (namely) these two, the eare, and the eye, but he it is who enableth and quickneth them to their seuerall office and function, as he saith to Moses Exod. 4.11. he hath gi­uen the mouth and speech to man, therefore all power to labour in any place or calling is from the actuall working Vse. 1 power of the Lord.

I doubt not but this is a knowen and confessed truth, let vs therefore make some profitable vse of it.

And first it may teach publike persons, Magistrates and Ministers, not to looke at themselues, at their owne po­wer, or rather at their owne weakenesse, but with com­fort to looke to the power of the Lord in the discharge of their duties,Publike per­sons are not to looke at their owne power, but to the power of the Lord in discharge of their duties. it is an engrafted weakenesse in mans nature, [Page 407] when any great or difficult thing is to be taken in hand, to be fearing and doubting and euer casting perils and dan­gers. Thus was it with Ionas, Ieremy and Moses, and ma­ny others.

Men are indeede to consider their owne weakenesse, to humble them withall, but yet being called to per­forme any publique duety, they are then to remember though they bee weake, yet the Lord hee is strong, and euer able to stregthen them, and for their comfort, they are to remember that sweete promise of the Lord to Moses, vppon acknowledgement of his owne weake­nesse Exod. 3.12. I will bee with thee, as if hee had sayd, I doe not say, that I will helpe thee nowe and then, but I will bee with thee, euer and continually, I will ayde thee in this worke, euen I, and not any Angell of mine, but I my selfe, and therefore feare not.

This is a notable encouragement to publike persons in the doing of their duties.

Againe, is it so, that power to labour in any trade Vse. 2 or calling is from the working power of the Lord.We must ac­knowledge our strength and skill to labour in our callings to come from the Lord. We must then learne to acknowledge it to come from the Lord, that wee haue strength or skill to labour in our callings, and that our acknowledgement of it, bee not verball, onely in word, and of course, but that our owne hearts may witnesse with vs, wee doe in truth acknow­ledge it, wee must often send vp prayer to Heauen for strength to labour, yea, in the midst of our greatest a­bility, for wee haue need of continuall supply of strength, as the light of a lampe hath neede of oyle to mainetaine it; and when wee haue strength giuen, we are to be thank­full to God for it, vsing both it and the fruit of our strength and labors to the glory of God, and the good of our selues and others.

Many men are defectiue in this duety, they neuer ac­knowledge the power they haue to labour, to bee from [Page 408] the Lord, happily in word, they doe if the question bee made to themselues, whether they doe acknowledge their strength, to labour to come from the Lord or no, they will answer certainely they doe, but indeed and truth they doe not, for finding themselues lusty and strong to worke, and to take paines, they presume vpon their strength and seldome or neuer call vpon God for a blessing vppon it, and for continuall supply of strength, and the Lord not­withstanding suffering them to enioy the fruit of their strength and labours, hee being wonderfull in goodnes, they seldome or neuer open their mouths, to giue thanks to the Lord; no, they commonly ascribe the fruit of their labours to their owne strength, as the Prophet Habakkuk 1.16. sayth of the wicked of his time, they sacrifice to their owne net, and that they get by their labours, they abuse and spend riotously and wastfully, as fast as it comes in; the Lord therefore hath lately pinched such vnthank­full vnthrifts, hee being Lord of all creatures, hee hath by the late hard weather, by the extreame frost,The great [...]rost in the yeere 1607. bound vppe their hands, that they could not worke, and so hath set it before them (if they will not wilfully shut their eyes) they may see whence they haue power to labour; I know the Diuell the teacher of all the vngodly, will bee ready to suggest that this binding of mens hand by the weather was common to all good and bad; it is true, but I make no doubt of it, but that such as truely feare the Lord, found that of the Psalmist true, Psal. 33.18.19. that the eye of the Lord was vpon them, to deliuer their soules from death, and to preserue them in famine, or if they were pinched with others, yet it was in mercy, not in iudgement, and onely vngodly vnthrifts, such as neuer acknowledge their strength to labour to come from the Lord, they felt smart and were pinched in iudgement, and forced to mutter add murmure, and to fall to vngod­ly excuses.

Let this then teach vs euer to acknowledge the strength [Page 409] we haue to labour to come from the Lord, doubtlesse wee may obserue it when men doe not acknowledge God the authour of their strength, the Lord in his iust iudgement strikes them with sickenesse, blindnesse, lamenesse some way or other disabling them, he wil be honoured in all his gifts, either by acknowledgement of them, or by the con­fusion of such as will not thankfully acknowledge them.

Let vs then learne to acknowledge what power or skill so euer we haue in our trades and callings that it is giuen of God, that so we may vse it to his glory, and to the good of our selues and others, and find his blessing vpon it, with­out which, our best strength turnes to weakenes.

Come we to the subiect of the working power of Christ (namely) the Apostle himselfe (which worketh or is effectu­all in me) that we are to marke from these words is this.3. The sub­iect.

The Apostle saith not, the power of Christ wrought and was effectual with him, but in him, or as some expound the words, by him, whence it followeth.

That neither the Apostle was, nor any minister of the Doct. 4 word now is, a co-worker, a fello-worker, with the power of God; as adding any power to his power, in the win­ning of soules,Neither Apo­stle nor any minister of the word is a co-worker with the power of God in the winning of soules. but onely is as an instrument in the hand of so powerfull a workeman, the actuall power of God, doth worke in and by his ministers in gayning of soules to himselfe, hence it is that the Apostle saith; 2. Corinth. 13.3. that Christ did speake in him, not with him, see­ing that yee seeke experience of Christ, Vse. that speaketh in mee, which towards you is not weake,Wee must as­cribe that grace and ho­linesse that is wrought in men by the ministry of the word and Sacraments wholly to the power of God. but is mighty in you, he takes not so much as speech or power to speake to himselfe, but ascribes it altogether vnto Christ, when therefore wee see grace and holinesse conuaid into mens harts by the ministery of the word, and sacraments, wee must learne not to ascribe it to any working power of the minister or the elements, but wholly to the supream pow­er of almighty God.

But may some say, doth not the Apostlle, 1. Cor. 15.10. [Page 410] say hee laboured, and yet not hee, but the grace of God which was in him, doth not hee then affirme a power in himselfe, and of himselfe, and the grace of God to worke with him; indeede the Papists they abuse that place, and would force it to prooue a concurring of Free-will, with Gods grace in our conuersion.

Answ. But that is cleane from the purpose of the Apostle, as may appeare by the context, for he there speakes only of his labours that he sustained in preaching the Gospell, but to satisfie such as make this obiection, we are to marke the Apostle saith not, the grace of God which laboureth with me, as if partly he, and partly the grace of God had labou­red, but which is with me, as if he had said, I laboured more then they all, and then by way of correction, he cals him­selfe backe, yet what said I, I, no not I, but altogether the grace of God which is present with mee in the preaching of the Gospell, thus we are to vnderstand the words of the Apostle, the Papists in their translation cunningly leaue out the Article, which is in the originall, and so corrupt the text, and abuse their followers.

4. The mea­sure.Now the Apostle in the last wordes addeth the mea­sure of Christ his working in him, that the power of Doct. 5 Christ wrought in him (mightily) as indeede it did, you may see it,The Lord worketh mightily by weake means of grace. if you read Rom. 15, 18.19. we are taught not to looke at the outward man in the ministery of the word, or the outward elements in the Sacraments, for the ministry of the word is exercised by weake and mortall men and the outward elements, bread, wine, and water are weak and common dead creatures in themselues, Ʋse. yet the Lord wor­keth mightily by them.

The vse of this in a word is thus much, wee therefore are to know that Gods fauour and grace is euer ready to bee found, when it is faithfully sought in the vse of the worde and Sacraments,Gods grace & fauour is euer ready to bee found beeing faithfully sought, in the vse of the word and sa­craments. our faith can neuer take the Lord tardy, in giuing grace by his holy ordinances, the ministery of the word and Sacraments, hee worketh in them, and by [Page 411] them mightily, his power is euer present in the right vse of them, the messengers in the Gospell. Luk. 14.17. say not to them that were bidden, be there at such a time, and in the meane while things shall be made ready, or goe with mee now, and supper will bee ready anone, but come, for all things are ready, grace is now ready, & now prepared for them that seeke it in the right vse of the worde and Sacra­ments, and if we haue failed to obtaine grace and comfort by the word and Sacraments, wee are to impute it to our selues, and not to lay the blame vpon the ordinances of God, they are not barren of vertue and power, but wee were wanting in Faith and repentance, and o­ther duties by which we should haue beene better prepared.

THe Apostle in the former Chapter, hauing declared the doctrine deli­uered to the Colossians, to be agree­able to the truth, and perswaded to continuance in the same. In this se­cond chapter hee doth shew them that they ought carefully to auoide all other corrupt doctrines whatso­euer, whereby false teachers would obtrude, and thrust vp­on them any thing besides Christ, or any thing with Christ as a meanes of saluation, whether out of Philoso­phy, or the Law of Moses. That is the generall proposition and matter that is handled in this chapter.The generall proposition and matter of this chapter.

The parts of this text three.The parts of it are three.

1 First an Exordium, an entrance depending vpon that [Page 413] that which went before in the first and second verse.

Then two generall propositions.

• 1 First, that in Christ wee haue full and perfect knowledge needfull to saluation and that in the third verse.
• 2 Secondly that all other things are meer deceit and vanity vers 4.

Come we to the wordes of the first (For I would, &c.) these wordes looke backe to the last verse of the former chapter as a preoccupation or preuention of an obiection. The Colossians might say, Paul thou dost labour & striue much in preaching the Gospell, but what is that to vs, thou neuer sawest vs, nor wee thee, all thy labour and paines is nothing to vs: this obiection the Apostle meetes withall when he saith. I would ye knew what great fighting I haue for your sakes, &c. Heere we haue

• 1 First, the Apostles desire that his labour and fighting might bee knowne in the first word (for I would ye knew what great fighting I haue, &c.
• 2 Secondly, for whom it was, in particular, namely for the Colossians, and them of Laodicea.
• 3 And then generally for as many as haue not seene my person in the flesh.

For I would ye knew what great fighting I haue, onely the word (fighting) is to bee cleered and explaned, it is metaphorical, borrowed from such as withstand assault,Interpreta­tion. or open violence and hostility, such as with all their strength set themselues against the power and violence of open e­nemies, fighting doth implie opposition and the Apostle doth thereby signifie his spirituall striuing, his earnest care [Page 414] and pains he look to withstand the enemies of the Church, Satan and his instruments, and that by his sufferings wher­of he spake chap. 1.24. And by his earnest prayers, as hee saith, chap. 4.12. Epaphras did striue in prayers for the Co­lossians, by his writings and reasonings, in way of confu­tation of all aduersaries of the truth, so much is implied in the word (fighting). Thus then wee are to conceiue the meaning of the Apostle.

I would ye knew what care and paines I take for you in withstanding Satan, and the enemies of the trueth, and of your saluation by my sufferings, prayers, writings, and rea­sonings against them.

The first thing heere to be obserued is this: the Apostle was not content to haue an earnest care and contention, for the good of the Colossians, and other Churches, but he made it knowne to them I would ye knew it, saith the A­postle, he thought it no shame ro tell them that hee loued them, and had an earnest care and striuing for their good, the conclusion following hence is this.

Doctr. 1 It is lawfull to make known, and to speak of our christi­an loue to others,It is lawfull to make knowne and to speake of our Chri­stian loue to o­thers. & of our care for their good, a man may lawfully speake of it, and make it knowne that hee hath a loue, and christian care for the good of others, if so be in speaking of it he set before him the glory of God, and the good of men, as no doubt but the Apostle did in this place and we may obserue it to be very frequent and vsuall with the Apostle, to speake of his loue and care for the good of Gods Church, when he knew the speaking of it might re­dound to Gods glory, and the good of his people 1. Cor. 12.11.12.13.14.15. he saith he ought to haue bin com­mended of them, for in nothing was he inferiour vnto the very chiefe Apostles, &c. hee makes known that he had an exceeding loue & care for the good of that Church. Thus may we doe, wee may speake of our loue and care ouer o­thers, that God may therby be glorified, and our brethren bettered, beeing thereby stirred vp to answere our loue a­gaine, [Page 415] and to praise God for it; and there is reason Reason. for this because euery grace and good gift, as loue, and care for the good of others, and the like, is a portion of Gods name, therein appeares the power, vertue, and goodnes of God, in working that loue and care in the hearts of men. Ther­fore it not only may, but ought to be published and made knowne to this end, that God therein may bee honoured, and if we ought as (it is our duty) as occasion is offered, to speake of the beauty, sweetnesse, colour and brightnesse that is found in the creatures, that glory may redound to God the giuer of those things, much more when occasion is offerred, that thereby God may be glorified, ought wee to speake of our loue to others, and of our care for their good, those things beeing more excellent in themselues, and giuen for better vse and purpose. Vse. I shall not neede to vrge this point,Things to bee auoided in speaking of our loue to o­thers. for the matter of it euery man (no doubt) is most ready to blase, and to set abroad, and to amplifie that loue hee beares to others, and that care hee hath for their good, yea some deale in this respect as Absalom did, 2. Sam. 15, 4. they speake of loue and care towards others, that is not in them, as if they loued them exceedingly, and cared much for their good, thereby to insinuate, and get within the loue and liking of others, and to get the good word of others. These boasters are reckoned vp by the Apostle in the ranke and rabble of reprobates Rom. 1.30, or else if there be in them a care for the good of others, they speake of it as the Pharisee speakes of his fasting, and giuing of tithes, Luk. 18.11. with disparagement, and with disgrace of others, that if they were in such a place, or in such an of­fice, they would haue men to know, that they would deale better then others doe, and so they cunningly seeke their owne praise by other mens disgrace, which is a grosse cor­ruption, and a breach of the ninth commandement, wee may lawfully speake of our loue and care ouer others, so as therin we seeke not our owne praise, but the glory of God, if praise be giuen of God and godly men, we may lawfully [Page 416] accept it,Note. the Lord hath promised to crowne with honour, and estimation among men, them that honor him 1. Sam. 2.30. Therefore it is not to be declined, the true children of God may accept praise giuen, yea honour and dignity in the world,Psay. 14.14. so their minds be humble, and they haue lear­ned S. Pauls lesson, 2. Corin. 6.8. to vse aright honour and dishonour, but they are not to seeke it by speaking of the good things that be in them, for so doing they seeke to set themselues aboue the Lord, and to ascend aboue the height of the clouds, and to aduance their glory aboue the glory of the Lord, which ought to be sought aboue the saluation of their owne soules.

The next thing to be marked is, that the Apostle saith not, know that I haue a great fighting for you, &c. But I would haue you to know, it is my desire that you should know it, and his desire being holy and good doth affoord this point of instruction.

Doctr. 2 That it is good for men to know, and acknowledge the loue and care that others,It is good for men to know and acknow­ledge that loue and care that publike persons haue ouer them, & for them. especially ministers and publike persons, haue ouer them, and for them, if there be a care in the ministers of the Gospell to doe vs good, and that ma­nifested by any meanes, by preaching, writing, praying, admonition, or any other way, it is good for vs to take no­tice of it and to acknowledge it. Our Sauiour saith by way of pittifull complaint ouer Ierusalem, Luk. 19.42. If thou hast euen knowne, at the least in this thy day, those things which belong vnto thy peace, as if he had said I am in pitty and compassion towards thee, wish thou haddest knowne these things that concerne thy peace, spoken vnto thee by the Prophets in former times, or at least the things offered by me in this thy day, concerning thy peace, but a­lasse thou wouldst not take knowledge of them; therefore now they are hid from thine eyes: see againe how the Lord doth complaine of his people, Ezechiel. 12.9. Sonne of man (saith he) hath not the house of Israell, the rebellious house said vnto thee, what dost thou? as if he should haue [Page 417] said, how stupid and how sencelesse is this people, that yet will not acknowledge thy care to instruct them by this manifest similitude, for the Lord hath bidden the Pro­phet verse 3. to prepare his staffe to goe vp into captiuity, and he saith goe forth by day in their sight: and thou shalt passe from thy place to another place in their sight, if it were possible that they might consider with the Prophet how they might escape the captiuity threatned, yet when the Prophet had done, they considered not his care to in­struct them, but stood as men amazed, and said what dost thou? and of this doth the Lord complaine; therefore it is good to know, to acknowledge, and to consider the loue, and care that others, and especially the ministers of the Gospell haue ouer vs for our good; and there is reason for it, Reason. it is a meanes to giue way and entrance to the speech of such as speake vnto vs, or doe any thing for our good, to make their good words and accounts acceptable and pro­fitable vnto vs, when we know and acknowledge them to be words and deedes, not of course but of conscience pro­ceeding of loue and care towards vs, it will make vs so to esteeme of them, and take profit by them. A lesson indeed that is not well learned of many in the world, Vse. some there be; that when they are iustly reprooued for their sinnes,Reproofe of them that will not take no­tice of the tender care of their mini­sters ouer thē when out of loue they iust­ly reproue thē as vsury, extortion and such like, and that in a tender care o­uer them for their good, are so farre from acknowledging that reproofe to come from any loue towards them, as they begin to quarrell with the affection of the reproouer, and sticke not to mutter it in corners, that they are hardly dealt withall, and vnreasonably reprooued, yea some­times they seeke by recrimination, and by vniust accusa­tion to blemish them that would wipe away their foule blots.

And thus they shew themselues such as the wise man speakes of Prouerbs 9.7. hee that rebuketh the wicked getteth himselfe a blotte; others againe are like to Lots sonnes in Law Gen. 19.14. who (as there wee read) when [Page 418] Lot spake vnto them to get them out of Sodom in care o­uer them for their good, hee seemed to them as though he had mocked, so some when they are told of their sins, and withall shewed that iudgement hangs ouer their heads for the same, they thinke men that doe so tell them doe but dreame, and are troubled with some melancholike passi­ons, and it is neither so nor so: well, let such as will not now acknowledge the loue and care of them that labour to do them good by reproouing them for their sinnes, or shewing the iudgements of God due to their sinnes know, that the Lord by his mighty working, will so bring to pas [...]e that in their extremities they shall bee forced to acknow­ledge it, then they shall iustifie the loue of such as did for­merly reprooue them, and then they shall wish for their prayers as Pharaoh did for the prayers of Moses and A [...]r [...] when the hand of God was vpon him, Exodus 8.8. And as the stubborne Israelites did the prayer of Samuell whom not long before they neglected, 1. Sam. 12.19. yea wick­ed Ieroboam in case of extremity sends to the Prophet, whose doctrine he would not follow, and no worse mes­senger then his owne wife, 1. Kings. 14.1. and may wee not obserue it that many who (at other times) regard no [...] what the ministers of the Gospell say vnto them in tender care for their good, yet in time of extremity are forced by the omnipotent hand of God, to send and to seeke vn­to them for comfort, and then many times in the iust iudgement of God they are left in their misery, and are not able to take hold of any comfort that is ministred, the Lord hauing so threatned, Prou. 1.26. that he will laugh at their destruction, meaning that hee in the course of h [...]s prouiden [...]e will leaue them in their miseries, & make them a mocking stock to the world, doth not dayly and la [...]en­table experience teach thus much, let it then stirre vs vp to take notice and to acknowledge the loue & care of such a [...] labour amongst vs for our good, be it but in poor & wea [...] measure, and in testimony of our true acknowledgment of [Page 419] it, let vs labour to take profit by it, for it is not enough to cry out with the woman in the Gospell Luke 11.27. bles­sed is the wombe that bare thee, & the paps which thou hast sucked, to commend the gracious words, the person or the gifts of loue, care, or zeale that is found in them that seeke our good, no, no saith our Sauiour blessed are they that heere these wordes, and doe them, the heathen man could say lauda vt videam, praise me that I may see it, that is the best acknowledgement of any grace in other men manifested, seruing for our good, to giue testimony that we like it, and that is the best testimony of our liking of it if we be bettered by it.

The next thing to be marked in the Apostles desire ex­pressed in these words is that he doth expresse his care and the paines he tooke vnder the word (fighting) a word that doth imply opposition, & in this place doth signifie a spiri­rituall withstanding of violence offered by the enemies of the truth, the Apostle expressing a speciall part of his care and paines vnder the notion of (fighting) doth giue vs to vnderstand thus much for our instruction.

That the trueth of the Gospell hath euer had some to Doctr. 3 withstand it:The trueth of the Gospell hath euer had some to with­stand it. no sooner was the true doctrine of the Gospell published by the Apostles of Christ, and the true teachers of it, but false Apostles, deceiuers and teachers of error presently start vp in opposition and con­tradiction to it, and so the Apostles were put to a second and double labour, to teach the trueth, and to withstand errour springing vp after the trueth like the builders of the walls of Ierusalem, Nehemiah 4.17. who builded with one hand, and with the other held the sword, it was the occasion of the writing of this Epistle, and of that to the Galathians, that vpon the preaching of the truth, and plan­ting the Gospell among them, they were in danger to bee seduced by false teachers, examples of this kind are infinit and ecclesiasticall histories of all times and ages, are full fraught with such examples, wee reade in the booke of [Page 420] God, that together with the doctrine of piety, and religi­on there sprung vp the doctrine of the Nicholaitanes, of Balaam, of Iesabell, and of those abhominable and cursed men that crept into the Church, whom Peter and Iude, do point out in their Epistles, and warne men to take heed of them and diuers others, there were men in the Church of Corinth thrust out by Satan, that tooke vpon them to de­fend feasting with Idolaters in idoll temples, with meates offered to idolls, and by their subtill cauilling wits, helped forward by the Deuill, tooke on them to prooue that they were not defiled by eating those meates, or by bodily for­nication: in whose steed after the Apostles times succee­ded the Valentinians and other heretikes, yea come we to our owne times, we shall find that so soone as euer the light of the Gospell shined and dispelled the darkenes of pope­ry, the deuill set on foot many dangerous errors by Ana­baptists, Libertines, the family of loue, and other such monsters.

And the reason Reason. is that which wee finde Iohn 8.44 because the Deuill himselfe aboade not still in the truth (that is) as some learned and Orthodoxall expound it, not in the trueth of the eternall and euerlasting Gos­pell of Christ, made knowne vnto the Angells from the beginning of the world [...], in that trueth the Deuill and the euill Angells would not rest, but choose ra­ther to forsake their originall and first state Iude 6. ver. then they would subscribe and yeeld vnto it, hence it is that the Deuill hath in former times, and doth now, and euer shall to the ende of the world continually raise vp, and scatter abroad lying heresies against the Deity; hu­manity and offices of Christ, against the trueth, and sub­stance of the Gospell, and labour what hee can by his e­uill suggestions to seduce men, and to draw them from yeelding assent to the truth of the Gospell, yea in the ende making them stand vp in opposition, & contradiction to it, we see this point proued that the Gospels truth hath had [Page 421] and alwaies shall haue some to withstand and contra­dict it.

Many at this day are offended that errours and strange opinions spring vp together with the preaching of the gospell and take occasion thereby to slander and deface it, Vse. but let them know that by this reason they might as well condemne the preaching of the Apostles,We are not to be offended that errors & strange opini­ons spring vp together with the preaching of the Gospel. yea the Papists knew it well that errors and heresies begun to sprout vp, and to shew themselues in the Apostles time, and that shortly after their times, the Church was euery where grie­uously rent and tormented by monstrous heretikes & fil­thy persons, yet they shame not to obiect it as a vile re­proach against vs, that such things do spring vp where the Gospell is preached indeed they consider not whom they reproach, for they reproach not onely vs, but whole Chur­ches of old, euen Churches planted by the Apostles, and the Lord himselfe, we may not take it to bee no true Gos­pell, nor right preaching, nor no true Church where errors and oppositions arise, but rather acknowledge it to be the same Gospell that was preached by the Apostles, seeing Satan seekes to deface it as he did in old time, if we thinke the Deuill be still like himselfe, as indeed he is no lesse ma­litious then he hath beene, but hee laboureth more to sow errors and to corrupt men, by how much hee is neerer to his end, why then should wee not looke for his working & practises against the truth to be the same, or worse then they haue beene in times past, let the consideration of this arme vs against offence in regard of the damnable heresies, sects and schismes; which follow the sincere trueth of the Gospell. Let it strengthen vs against discouragement vr­ged vpon vs by the blasphemous rayling papists, who charge the most heauenly doctrine of the Gospell to bee the seede of all heresies, errors, and tumults: for it is the de­uill that sowes all the ill seed, and then sets wicked men a­worke, Papists and such like, to exclaime against the Gos­pell, as if the fault were in the doctrine of the Gospell.

This is the subtilty and packing of the Deuill, and this beeing discouered vnto vs. Let vs bee strengthened against all discouragement, thar the enemies of the truth are able to enforce by this argument, that errours, op­positions, and differences doe spring vp where the Gos­pell is preached, 1. Corinth. 11.19. there must bee here­sies euen among you, that they which are approoued a­mong you might be knowne.

Come we now to speake of the words following where­in the Apostle sets downe for whom his labour and figh­ting was (namely) in particular for the Colossians and for them of Laodicea, and generally for as many as had not seene him, now then, in that the Apostle saith, he had great labor and fighting, a great care to with stand the enemies of the truth by his suffrings, prayers, writings, and reasonings against them, and that for the good of the Colossians, La­odiceans and others, I might shew that the sufferings of the godly are profitable for others, but of that wee speake, verse 24.1. chap. and againe that the writings of the A­postles are very profitable for others, daily experience she­weth.

Doctr. 4 But the point I will stand on is this, that the prayers of the godly are profitable for others, and that in this particu­lar respect, they are notable meanes of defence to shielde them against the violence of their spirituall enemiesThe prayers of the faithful are profitable for the defect of others a­gainst the vio­lence of their speciall ene­mies. who set vpon their foules to corrupt them with errour, and to bring them into heresie.

Touching the efficacy of prayer in generall, that place of Iames is very plaine and pregnant Iames 5.16. that the prayer of the righteous man auaileth much, if it be feruent, but for proofe of this, that the prayer of the faithfull is a powerfull meanes to defend others from be­ing ouercome by the assaults of the enemies of their sal­uation, reade Ephesians 6.18. wee may there obserue that the Apostle doth reckon prayer as a speciall part of the compleat armour of a Christian, whereby hee may [Page 423] not onely defend himselfe and repell the assaults of particular enemies, but hee way profitably vse it for the defence of others euen the saints of God and fellow mem­bers of the same body, pray alwaies for all Saints (saith the Apostle, as if hee had said, doe not vse prayer as an excellent weapon for defence of your selues onely, a­gainst your spirituall enemies, but for the defence of o­thers also, euen the Saints of God; if wee looke into the worlde, wee shall finde example of many that haue receaued profit by the praiers of the godly in this kind, they haue beene kept from quite falling from God in time of a daungerous conflict with Satan, and in the Lords good time they haue beene deliuered, but that there bee no mistaking of this point, know that wee are not to ascribe this fruit of prayer to the dignity of pray­er, or to any worthinesse in the faithfull,Note. but onely to the bottomelesse mercy and goodnesse of the Lord, hee of his infinite goodnes making them so powerfull, and so mighty with himselfe as that they are to him, as it were bands to tye him, and as a wall against him, that he cannot sometimes execute his iudgements on the wicked, vnlesse they (as it were) suffer him, and stand out of his way, and thus wee reade of his mercy to Moses, Exodus 32.10. Let mee alone (saith the Lord) that my wrath may waxe hote against them; is there any thing at all in man to deserue this? no, no surely, Vse. it is the Lords meere mer­cy to such as it pleaseth him to receiue and imbrace into his loue and mercy.

And for the vse of this, it is an exceeding great com­fort to the children of God, such of them as are weake and happily conflicting with Satan, and vnder some greeuous temptation, and so not able to pray as they ought, or desire, therefore they are to comfort them­selues in this, that though their praiers bee in much weakenesse, yet they may haue the benefit of the pray­ers of the godly,Comfort to Gods childrē being weake & conflicting with Satan & vnder some greeuous temptation that they haue the benefit of the prayers of the godly. which are mighty and preuaile mu [...]h [Page 424] with the Lord; but let none at all take hould of this com­fort but such as are indeede the children of God, and remember with this, that they that will bee prayed for with comfort to their soules, must bee able at one time or other, though happily not for the present, beeing vn­der some greeuous affliction, yet I say at one time or o­ther to pray for themselues,Note. though in much weakenes, Deutronomy 33.7. it is saide thus Moses blessed Iudah, and said, heare O Lord the voice of Iudah, hee prayes for Iudah who was able to send vp his voice to God for himselfe, they that neyther are, nor euer were able to pray for themselues, but in time of neede put themselues onely on other mens prayers, they are like the foolish Virgins Matthew 25. who goe to borrow oyle, when they haue most neede to vse it, I deny not but the godly may pray for all sorts of men grounding on Gods gene­rall commaundement binding them to shew dueties of loue and mercy to all sorts, bee they godly or wicked, an Abraham prayed for the Sodomites, Genesis 18.23. Lot for Zoar Genesis 19.20. but yet onely such as are the children of God haue profite by the prayers of the godly to defend them against the power of spirituall e­nemies, and to eternall life, the wicked may haue tem­porall calamities remooued, as Pharaoh had at the pray­er of Moses and Aaron, and Ieroboam his withered hand restored at the prayer of the Prophet 1. Kings. 23.6. but wicked reprobates cannot haue any spirituall com­fort by the prayers of the godly, and therefore let this comfort and cheere vp only the children of God in their weakenesse, that though they pray in much weakenesse yet the prayers of the faithfull are strong for them, and they houlding communion with the Saints, they haue part in all the good prayers of the people of GOD, throughout the whole world, and if the Lord heare the prayer of one faithfull man; or of two or three gathered together in his name according to his promise, of what [Page 425] force then may we thinke are the prayers of thousands, yea ten thousand thousands, euen of all Churches of the cho­sen children of God throughout the world; How shall not the Lord in mercy according to his promise accomplish that which they aske? surely, the Lord cannot but hear thē calling vpon him, let this then raise vp the hearts of the children of God, and make them in troubles lift vp their heads with comfo [...]t, and looke about them, they shall see as Elisha did, moe with them, then against them,2. Kin. 6.16. they haue Angels to guard them, all the Saints on the earth to pray for them, which is a singular cōfort if it be duly considred.

One thing more is further to be obserued from the last words of this verse (And for as many as haue not seene my person in the flesh) I will not trouble you with any curious speculation, tending rather to superstition then to edif [...]ca­tion, touching the face of the Apostle, the words are thus to be conceiued, for as many as haue not seene my bodily presence before them, nor euer heard mee speaking vnto them. Now in that the Apostle sayth, he had a great figh­ting in prayer for as many as had not seene his face; wee are taught.

That we must not only striue and be earnest in prayer Doct. 5 for the good of our selues and our familiars and friends, & such as are well knowen vnto vs, but with like earnest care and desire we are to pray for the good of all the members of Iesus Christ, wheresoeuer they bee,We must not only pray for our selues and our famillar friends but for all the mem­bers of Christ wheresoeuer they be. though neuer seene of vs, wee must neuer pray for our selues or friends with a priuate heart & affection, but we are ro wish and pray for the like mercy to all the members of Christ that haue like neede, it is lawfull for vs to pray for our selues and friends in particular, wee haue the example of Dauid, of Anna, & of our Sauior himselfe, but in prayer for our good, & the good of our friends, we must haue (as they doubtles had) an eie to the cōmon good, that by that thing giuē, be it helth, liberty or the like, we may be better able to serue God, & to do good to our selues & others, & withall [Page 402] we are inwardly to wish the like good to all the members of Christ, to whom it may stand in like steed, this wee are taught in the first words of that prayer by Christ to his Church, the word (our) being a word of community doth teach vs wee should neuer pray for our selues alone, but together with our selues all others, euen the whole Church of God.

The reason Reason. of this is plaine, we are members of one and the same body, and the bond is so strict by which wee are knit together, euen one and the same spirit, that we should feele the griefes of one another, and beare the burdens one of another Heb. 13.3. remember one anothers bonds, sayth the holy Ghost, but how? by speaking or talking of their bonds, by vttering some words of pitty and commi­seration? no, not onely so, but by remembring them, as though we our selues were bound with them, no doubt if wee were in prison and in bonds wee would besides other meanes vsed, pray for our owne deliuerance, so are wee to remember in our prayers the bonds and imprisonment of others, and euen hartily to pray for them, as wee would for our selues; a duty that we forget too often.

Vse. We will scarse pray for our neere neighbours that liue daily amongst vs,Reproofe of such as neg­lect this duty. much lesse doe the miseries of many Saints of God in other places and countries affect vs, nay I feare me, I may iustly speake it, many seldome or neuer pray for their owne families, no childe, no seruant, no [...]o the wife of their own bosome hath the helpe of their pray­ers, their houses are nurseries and seminaries of cursing and swearing, and all manner of disorder, it is iust with the Lord to punish such with vnruly wiues, with gracelesse children and lewd seruants.

Let vs then learne to pray for our selues, and families, if we look for any blessing of God vpon them, and in pray­ing for our selues, let vs remember the Saints in other pla­ces, our hearts are commonly narrow and straight, look­ing onely at our selues, and our owne friends, and the [Page 403] deare Saints of God, members with vs of the same body are not thought vpon, sincke or swimme the Church of God we care not for it, so we be well, this farre from that affection that ought to be in the members of Christ, and certainely, prayers made without care, and desire of the good of others, returne empty vnto vs without profit or comfort, yea without doubt, it is one cause why the Lord doth not blesse vs in our callings and labours, the people of God say, Psal. 237.5. If I forget Ierusalem, then let my right hand forget to play; the implication of that place is thus much vnto vs, that if we forget the Church of God, and doe not remember the Saints of God in affliction, in that wherein we may doe them most good, as (namely) in our prayers, the Lord may iustly take from vs our cunning and blow vpon our labours, and curse euery thing we take in hand; let this stirre vs vp to thinke of others in Christi­an loue, as of our selues, and to entreat the Lord fot them as for our selues.

Come we to the second verse which is part of the Apo­stles exordium or entrance to his matter following; in this verse is first layd downe the end of the Apostles fighting for the good of the Colossians and others, and the end was this, that their hearts might be comforted.

Then followes two conditions of such as are capable of that cordiall comfort.

First, they are such as are knit together in loue, for so are the words in the originall, that their hearts might be com­forted, they being knit together in loue.

Secondly, such as are knit together in all riches of the full assurance of vnderstanding.

And to this is added by way of opposition an explica­tion of that vnderstanding, what it is (namely) a know­ledge of the mystery of God, euen the father, & of Christ: of these things let vs speake in order.

That their hearts might be comforted, the word translated (comforted) doth properly signifie encouraged and raised vp by some words of comfort being ready otherwise to faint, or fall downe vnder some affliction or trouble, the Apostles meaning then in these first words is thus much, that their hearts fainting and ready to faile in regard of trouble, and discouragement by false teachers, aduersa­ries of the truth, might be encouraged and raised vp with comfort.

Doct. 1 The first thing heere to be marked is, that the Apostle makes it a speciall end of his labouring and striuing for the good of the Colossians and others that their hearts might be comforted, hence we may gather.

That one speciall end is to be driuen at in al ministerial actions, in preaching, in praying, in writing and reasoning against aduersaries of the truth, is, that mens hearts might be comforted,One speciall end to be ay­med at in all ministeriall actions is the comfort of mens hearts. that such as belong to Christ may receiue spirituall ioy and comfort of heart,1. Cor. 14.3. the Apostle sayth, hee that prophesieth speaketh vnto men, to edifying and to ex­hortation and to comfott, or rather (indeed) as the words are, to encouragement and comfort. Two principall ends of preaching are encouragement and comfort; the Gospell is the word of glad tydings and heauenly comfort, and the end of the preaching of it, is to bring Gods Elect to cer­taine hope of life and saluation, and as many as are begot­ten to that liuely hope, they are also brought to reioyce with ioy vnspeakeable, 1. Pet. 1.8. in so plaine a poyn [...] it is needelesse to adde further euidence, but for the vse Vse. 1 of it.

Consultation of the popish manner of teaching.Is it so, that a speciall end of all ministeriall actions is, that mens hearts might bee comforted. Wickedly then deale popish teachers in turning their teaching to a cleane [Page 429] contrary end, euen to hold men in suspence, and to make them liue in continuall doubt of their saluation, & so void of all spirituall comfort; euery man may see that is a per­uerting of the ordinance of God, and a great profanation of the holy word of comfort, which being truly taught & directed to a right end, giues certain light and knowledge of life and saluation, and is powerfull by the worke of the spirit to confer the spirit of adoption, whereby beleeuers know & are assured that they shall be saued, and that doth replenish their harts with exceeding great & vnspeakeable comfort. And againe, for a second vse of this point, it is a Vse. 2 cauill and a reasoning of the flesh, helped forward by the subtilty of Satan, to say, that the diligent attending on the ministry of the word,Resutation of a cauill of the flesh against diligent atten­ding on the ministry of the word. is a meanes to make men liue an hea­uy and a dumpish and vncomfortable life, and a meanes to strip and depriue them of all delight, & comfort, yea some are deeply possest with a conceit, that it is a means to make men mad, foolish people somtime haue vttered it, where a Preacher hath been sent among them, that he would make them all go out of their wits, see the cunning of the diuel to fit the humors of men, or rather the drines & barrennes of their harts, being barren of al heauenly comfort, the diuell doth so drench them thorow with carnall delights & pleasures, as he keeps them from any taste of the sweetnes of that ioy that might come by profitable hering of the word & he perswades with them that indeed, that is a means to breed in them disquietnes, griefe, sorrow & much vexatiō. We must take heed of this deceit working on our corrup­tion, & know that a speciall end of preaching, praying & other ministeriall actions, is, that our hearts might be fild with heauenly comfort, yea, such comfort as will season all other outward comforts, and make them truly comfor­table, yea, such comfort as will turne our affliction to tri­umph, and such comfort as once begun shall neuer be ta­ken from vs, but shall continue with vs for euer,Rom. 8.57. let vs then banish & cast out of our minds,Ioh. 16.22. all such deceiuing thoghts [Page 430] that the ministry of the Word, Sacraments, prayer an [...] ther holy exercises are meanes to strip vs of all comfo [...] they are meanes (indeed) to humble vs and to wound vs for our sinnes, but yet to binde vs vp againe with heau [...]ly comfort, to worke in vs peace of conscience, to settle vs in assurance of our right to eternall life, and to giue vs a t [...]st [...] and beginning of that ioy eye hath not seene, eare hath [...]o [...] heard, nor the heart of man conceiued.

One thing more obserue wee from these words, the words (as I shewed) are thus to be conceiued, that their hearts labouring and ready to faint, might be encouraged and raised vp with comfort.

Doct. 2 See then the necessity of encouragement against ad [...] ­saries of the truth,Encourage­ment against aduersaries of the truth is necessary. if true Christians be not encouraged by such as are to fight for them as Generals and Captaines, I meane the Ministers of the Gospell, they faint and are ready to fall vnder the hands of such as seeke to make a prey of them, Gal. 5.12. I would to God they were euen cut off, which doe disquiet you. The originall word signi­fieth to put men out of their estate, and to driue them out house and home, as enemies doe in time of warre, and it giues vs to vnderstand, that if the enemies of the truth be suffered to haue their wils, and the people of God bee not encouraged and strengthened by comfortable exhortati­ons, prayers, and other meanes against them, they will in the end sacke and spoile them of their comfort.

Ʋse. We therefore are to be instant and earnest with the Lord in prayer, that such as are to fight for vs, and to stand for the maintenance of the truth, may be knit together as one man, and may ioyne their forces against the common ad­uersaries of the truth,We must pray earnestly that they who stand for the maintenance of the truth may ioyne to­gether against the common aduersaries of the truth. the Papists, for surely, they beginne to gather ground and to encroach vpon vs, wee therefore are to pray vnto the Lord, (that is all wee can doo) thar the differences amongst the Ministers of the Gospell being but in circumstance, not in substance as popish inchanters buzze in the heads of the simple, that these differences may [Page 431] be compounded, and that they may ioyne hearts, hands and all their force against the aduersaries of our comfort, & may be better able to minister vnto vs encouragement, strength and continuall supply of heauenly comfort.

Come we now to the first condition of such as are capa­ble of comfort of heart, in the next words,1. Cond. (that their harts may be comforted, they being knit together in loue) the word heere rendered (knit together) doth signifie such a coniunction and knitting together as is of the parts and members of the same body,Interpreta­tion. which are conioyned and knit together by ligaments, by nerues and sinewes, and so the word is vsed by the Apostle Ephes. 4.16. by whom all the body being coupled and knit together by euery ioynt for the furniture thereof. Thus then these words are to bee conceiued, they being coupled and knit together thorow the bound of loue as the members of the naturall body are by nerues and sinewes. We are heere to marke that the A­postle makes it a speciall condition of such as were capable of the comfort: he driueth at in all his painfull labours and suffrings, that they were such as were knit together in loue, hence we may gather.

That ioyning together in loue with our Christian bre­thren Doct. 3 it makes way and entrance for inward comfort offe­red, and afforded from the outward meanes of comfort, such as hold fellowship and communion with their bre­thren in Christian loue are most capable, and most fit to receiue heauenly comfort, by the holy ordinances and by the exercises of religion,They that hold commu­nion with their brethren in Christian loue are most fit to receiue heauenly cō ­fort by the holy ordinan­ces of God. preaching prayer, and the like meanes of spirituall comfort, for why? that ioyning toge­ther in loue is a forcible meanes to procure, and to bring downe a blessing from heauen vpon Gods ordinances ap­pointed for the comfort of his chosen, to make them com­fortable to vs in particular, we read Psal. 133. where bre­thren ioyne together in loue, and dwell together in vnity, it is not onely a good and comely thing, but such a thing as hath promise of a blessing annexed vnto it, it is a means [Page 432] to procure a blessing vpon our hearing of the word of comfort, to make that effectual for our cōfort 2. Cor. 8.1.2. the Apostle doth auouch that his ministry wrought as great grace and as great comfort in the Macedonian chur­ches, as in any other whatsoeuer, and withall he giues te­stimony of them, that they were such as were knit toge­ther in loue, and made their loue knowen by their ready contribution to the releefe of the poore Saints; ioyning in loue together, is a meanes to bring downe a blessing on our prayers to the comfort of our soules. Psal. 86.2. Dauid had encouragement to call vpon God with assurance of comfort to the preseruation, of his life, when hee could truely plead that hee ioyned with the Saints in loue, and that he did manifest his loue towards them by workes of mercy, Preserue thou my soule for I am mercifull, I might thu [...] goe on to other particulars, but these may suffice to s [...] that ioyning together in loue, is a meanes to bring down [...] a blessing vpon the ordinances of God, and to make the [...] effectuall to our comfort, and so it makes way for inward cōfort offred vnto vs from the outward means of comfort, yea it makes way for comfort offred vnto vs, when we haue most need of comfort, in our feares, temptations and affli­ctions, either of body or minde, if we be such as are linked to our brethren in loue, it inuiteth the godly to repaire vn­to vs in our troubles, it makes them desirous to refresh our hearts with words of comfort, it strengthens their hope in their supplications & praiers to God for vs, yea it mini [...]ers arguments of comfort to our own souls, thogh other m [...] should not come at vs, or deale so well with vs, as to mini­ster comfort vnto vs, by counsell, prayers, and other mean [...] yet our owne consciences telling vs that we are such as are knit to our brethrens loue that testimony of our own hart [...] with the testimony of the spirit of God, will support our souls in the greatest extremity. 1. Ioh. 3.14. We know we are translated frō death vnto life because we loue the brethren &c. what then shall daunt or dismay vs? It was Iobs case when [Page 433] his friends were Physitians of no value, Iob. 13.4. not a­ble to apply the word of comfort aright, and miserable cōforters, then did Iob amongst other arguments of cōfort to himselfe, recount and call to mind this, that he had held communion of loue, with the poorest Saints of God, and testified his loue by fruits of mercy, as wee may read Iob. 31. from verse 16, to 23.

How then shall not this affect our soules, and stir vp our Vse. 1 hearts to ioyne together in Christian loue,A forcible motiue to stir vs vp to ioyne together in Christian loue and to labour to be knit fast one to another by the bond of true loue, seeing ioyning one with another in loue, is a meanes to giue way to true comfort of heart offered from the outward meanes of comfort, yea, to procure a blessing vpon the ordinances of God appointed for the comfort of his chosen, yea, such a thing as will yeeld matter of comfort, when friends who should comfort vs doe faile, and forsake vs,2. Phil. 1.2. who then will not be mooued to ioyne with his brethren in loue, yea, let me conclude with the Apostle. If there bee therefore any consolation in Christ, if any comfort of loue, any comfort yeelded from loue, then fulfill my ioy, (it would indeed be a great ioy to all that feare God) to see it, that ye be like minded hauing the same loue.

Again, that ioyning together in loue is a means to make Vse. 2 way and entrance for inward comfort offered from the outward meanes of comfort, yea, procuring a blessing on the meanes of comfort, what then may wee thinke of distraction, and of drawing our harts a sunder one from another, through enuy, hatred, rank or and malice, surely, that must needs bring foorth the contrary effects,Distraction & drawing our hearts a sun­der one from another brings foorth a fearefull effect. euen set a barre betweene vs and inward comfort, and make vs vn­fit to receiue it, yea, bring downe iudgement in steede of mercy, and a curse in steed of that comfort that might come vnto vs by the ordinances of God, appoynted for the comfort of his chosen. Such persons as haue their harts full of swelling, heart-burning, and deadly hatred against their brethren, and such as haue their mouths filled with [Page 434] galling, bitter & venemous speeches, or do any way break the bond of loue, & so continue, can they looke that the Lord should giue them any grace, or comfort by his word or other holy ordinances? no certainly, the Apostle hath taught vs that such persons haue foule and defiled hands, 1. Tim. 2.8. I will that men pray, euery where lifting vp pure hands without wrath. If there be wrath and conten­tion in the heart, the hands are soiled, and made vnfit to compasse Gods altar, & the Lord doth challenge men for comming into his house with bloudy hands, Isaiah. 1.15. yea he saith, if we stretch out such hands, he will hide his eyes from vs, and though we make many prayers he will not heare vs, We are now shortly to be made partakers of the Sacrament of the Lords supper, thereby to seale vp our vnion with Christ, and our faith in his bloud, and to testifie our communion with the members of Christ, let vs know we can looke for no comfort by receiuing that sacrament which is full of comfort to a worthy receiuer, vnlesse we be knit together in true Christian loue one to another, if wee come to be knit more neerely to Christ, and bee deuided one from another, wee deceiue our selues, wee shall but seale vppe iudgement to our selues, and eate and drinke our owne damnation. Now I know the Diuell will be rea­dy to catch aduantage vpon this speech of mine, and will put it into the heads of such as bee at oddes, and iarre with others, that therefore it is good for them to forbeare com­ming to the Sacrament because they cannot receiue it with comfort, they cannot come with quiet mindes; see the cunning of the old Serpent, how he can put on the person of the teacher, and take on him to teach men what is good for them, to auoyd the danger of damnation (if wee may beleeue him) indeed it is not good for men to come to the table of the Lord in the dregs of their malice and hatred, but why are they not (as they ought) with speed reconci­led both to God and men: will they continue and go on in their malice and vnchristian iars, and make that a suffici­ent [Page 435] place and reason of waight to keepe them from the ta­ble of the Lord, who taught them to suffer the sunne to go downe on their wrath, and so take the Diuell to bed with them? yea, to lodge in the closet of their hearts, and then to plead that as an excuse to keepe them from the Lords table? this is euen to adde drunkennesse to thirst, one sinne to another, or when we haue wounded our selues by sin to go on to the Diuell for a medicine; I would demand of such persons but this one thing, let them answer if they can, they say they cannot come to the Sacrament with hope of any comfort, let that be granted, it is true, so long as they continue in their malice▪ let them tell me then, if the Lord should now in this state wherein they are, lay his heauy hand vpon them, (as they are in continuall perill of stroakes and iudgements to light on them, being at enmity with the brethren they abide in death, what then can be sayd vnto them for their comfort,1. Ioh. 3.14. if good and godly men come vnto them of purpose to speak to their comfort, what can they say to mitigate their feares, or to lessen their tor­ment of soule and conscience, surely nothing, till they haue giuen some euident token of their repentance and of tho­row reconciliation with their brethren, & then they may iustly doubt of the truth of their repentance, and that it is but forced and not of sincerity; yea, their owne harts may iustly doubt of it, and be most forward and forcible to ac­cuse and to condemne them, and if our hearts condemne vs, God is greater then our hearts, and knoweth all things 1. Ioh. 3.10. he also will condemne vs.

Let this then be thought on, and let it stir vp such as be at difference and iarre with their brethren to seeke for spee­dy reconciliation, and let them not make their quarrell & contention, a pretence to keep them from the Lords table, for that is to adde sin to sin, but this day before to morrow let them labour to be reconciled to their brethren, least the punishing hand of God ouertake them, and then they bee left, not only voyd of comfort, but vncapable of any com­fort, [Page 436] and in such a case as the best men in the world shall not be able to minister sound comfort vnto them.

We are further to marke, that the Apostle sayth not, be­ing such as loue one another, but being knit together in loue, he sets out their vnion thorow loue by a similitude from the coniunction of the members of a naturall body.

Doct. 4 Hence we are taught that true beleeuers are as neerely coupled and compacted together one to another thorow loue, as the members of one bodyTrue belee­uers are as neerely cou­pled together thorow loue as the mem­bers of one body. Act. 4.32. are by nerues and si­news, it is an vsuall and known comparison of Scripture to compare true beleeuers to the members of one body, true beleeuers of the primitiue times, thogh they were a multi­tude, yet they are sayd to be of one heart & of one soule and therefore (no doubt) they were as one body; and this may serue as a ground of triall, Ʋse. heerby we may try our loue one towards another, whether it be true Christian loue, or counterfeitTriall of our loue one to­ward another whether it be true or coun­terfet. and carnall loue; if wee be so knit together in loue grounded on the image of God, as it were as easie to pull an arme, or a leg from the body of a man, as vs one from another, then is our loue true Christian loue, and if by this rule we examine our loue, we shall finde that many of vs are much defectiue in this duty, can we perswade our selues wee are knit together in loue, as the members of one body, and yet vpon a matter of a trifling profit, yea, vpon suspition of some wordly losse grow discontented start a sunder, and breake the bond of loue, yea, breake out into opprobrious termes and vile slanders, is this to be compacted and knit together, as the members of one body? if we so thinke wee deceiue our selues, this is that the wise man speakes of Prou. 26.23. siluer, drosse ouer­layed vpon a potsheard, so are burning lips and an euill heart; euen to haue burning lips, lips as it were inflamed with the fire of loue, professing great measure of loue, but an heart cold, wicked and mischeeuous, and that we may be stirred vp to a reformation of our selues, consider wee onely this one thing.

We can neuer be assured of our vnion with Christ Iesus til we finde our selues knit together in loue one to another; for though that be first in nature, yet this is first knowne, & we can neuer know that by this. If any say he loues God (i) that he is assured of Gods loue to him, and yet bee not in loue with his brother, he deceiues himselfe, hee is no better then a lier. If then we would not be found liers for the good of our owne soules, and proue our selues stil in the dregs of nature, hauing no fellowship with Christ Iesus the foun­taine of all our comfort.

Let vs neuer rest till we be knit together in loue, groun­ded on the image of God, and so fast as nothing in the world whatsoeuer fals out be able to pull vs asunder.

Now to the second condition of such as are capable of inward comfort in the next words.2. Cond. And knit together in all riches of the full assurance of vnderstanding.

By these words, in all riches of the full assurance of vn­derstanding,Interpreta­tion. &c. wee are to vnderstand the Faith of the Gospell, as may appeare by the words following, where the Apostle doth explane himselfe, that this full assurance of vnderstanding, is a knowledge of the mystery of God, e­uen the Father of Christ, and in him a gracious Father vnto vs, now this Faith is heere described and set out, by the ge­neral nature of it, that it is an vnderstanding, or knowledge and that further amplified by the quality of it, that it is a certain, or an assured knowledge, a full perswasion of vn­derstanding, so the word signifieth, and again by the mea­sure of that certainty in these words in all riches, which is a borrowed phrase to signifie plenty, and a great measure.

Thus then are these words briefly to be conceiued.

In the faith of the Gospell, which is a most plentifull and infallible certainty of vnderstanding.

Heere first wee are to marke that the Apostle was not content to say, they beeing knit together in loue, but hee addes further, and knit together in the true Faith of Iesus Christ, (for that is the generall heere set downe in other [Page 438] termes) hence ariseth this conclusion.

Doct. 5 That a coniunction and ioyning together in loue, [...]n [...] in one and the same true faith, they must euer goe toge­ther,Ioyning toge­ther in loue & in one and the same true faith must goe together as we must be knit together in loue, so wee must b [...] conioyned in one and the same true faith: these two ma [...] not bee diuorced, nor put a sunder one from the th [...], for as the Apostle teacheth, without one fayth, th [...] cannot bee one body wee may obserue it, Ephes. 4. wh [...] hee hath spoken of one body, verse 4. hee subioy [...] verse 5. one faith giuing vs to vnderstand, that there ca [...] not bee one body, without one faith, no, though it be of such as are knit together most neerely by some [...]tward bond, for example by the bond of marriage, [...] husband and wife are not one body, vnder the same head Christ Iesus, vnlesse they bee knit together in the [...] true faith of Iesus Christ, they are indeede one flesh by the bond of marriage, as they haue relation one to ano­ther, but in relation to Christ the head of all true b [...] uers, they are not knit together in one body, if they [...] disioyned in faith, Vse. and ought to bee thought on by s [...] as are to enter into that neere vnion of marriage,A duty of such as enter into that neere v­nion of mar­riage. to them it may most fitly bee applyed, they are to looke that they ioyne together, not onely in mutuall loue one to another but in one and the same fayth of Iesus Christ, and against this doe they offend, who ioyne in that neere bond of marriage with such as bee not of the same faith, and the same religion, it is good for vs to bee aduised in matching our children or our selues in marriage, and that wee espe­cially looke at the trueth of faith, and the soundnesse of religion.

Note.Let vs knowe that it is a secret poyson that destroyes vertue more then any thing, when the godly are vn [...] ly yoaked with the vngodly; Let vs not stand vppon our wisedome in this poynt, that wee are wise, and able to a­uoyde the danger, remember that Solomon was full of wisedome, and beloued of God, yet for all his wisedome, [Page 439] hee was ouerthrowen by matching with the daughters of the wicked, it is sayd of Iehoram, that hee forsooke the way of the Lord, and wrought all wickednesse in full measure, and why? because sayth the text, the daughter of Ahab was his wife, and let this warne all, whom it may concerne, that in matching our selues, or our children in marriage, we looke cheifely to the truth and soundnesse of religion.

The next thing offered from these words, if wee looke on them as a description of faith is, that true faith for the Doct. 6 generall nature of it, is an vnderstanding, or knowledge,True faith in the generall nature of it is a knowledge of things to be beleeued. and euidence and light of spirituall knowledge is the ge­nerall nature of true faith, the speciall forme and proper acte of it, is an apprehension, and a particular applicati­on of the sauing promise knowen, and of Christ promi­sed, the substance of the couenant of grace, but the gene­rall nature of it, it is a knowledge of things to bee belee­ued, hence it is that the Lord sayth by his Prophet, Isay. 53.11. by his knowledge shall my righteous seruant iu­stifie many &c. and our Sauiour Ioh. 17.3. this is life e­ternall, that they know thee to bee the onely very God, and whom thou hast sent Iesus Christ, the Apostle 1. Pet. 3.15. teacheth vs to bee ready alwaies to giue an account, to make an apologie, and to stand in defence of our hope, which cannot bee without knowledge, Augustine proo­ueth by the text of the Apostle, Rom. 10.14. where it is sayd, faith comes by hearing &c. that faith is ioyned with knowledge, for how can a man beleeue by hearing that he vnderstand, not, it is then a cleere point, that faith for the generall nature of it, is a light of vnderstanding, it will bee sayd, and indeede it is the obiection of the Papists,Ob. who hold faith to bee no knowledge, but a bare assent of minde without vnderstanding of that, wherunto the mind assenteth, that the Apostle 1. Cor. 13.2. makes a plaine distinction betweene knowledge and faith, and doth seuer them as being two sundry things, if I knew all secrets & all [Page 440] knowledge, yea if I had all faith &c. therefore (say they) faith is not a knowledge. Ans. This a silly and slender reason, if it be well considered, look vpon the text & consider it, is this a good reason to say, the Apostle doth reckon vp know­ledge and faith seuerally, therefore knowledge and faith haue no fellowship or agreement one with another, then this also is a good reason, the gift of prophesie and know­ledge is reckned vp seuerally, therfore prophesie & know­ledge cannot meet together in one man, hee that hath the gift of prophesie, hath no knowledge; how absurd is this, euery man may see, & the other must needs be as grosse, it remaines then a truth notwithstanding this cauill of th [...] Papists, that faith is a light of vnderstanding, & necessarily brings with it an illumination of the mind, let no man then deceiue himselfe, Ʋse. let no man thinke hee hath true faith when he hath no knowledge or vnderstanding of things to bee beleeued,We may not think that we haue true fai [...]h wanting knowledge of things to bee beleeued. and is not able to render any reasonable account of his faith, what he doth hold and beleeue need­full to saluation, he that so thinkes deceiues himselfe, and let it bee thought on by such as come to the Table of the Lord, heerein stands one part of their examination they are to examine their knowledge in the doctrine of the Sacraments touching the Sacramentall relation of the signes with the things signified, I say not, if men haue illu­mination and knowledge, then they haue faith, for illumi­nation is a common gift, and though it be from the spirit, yet is it not of the spirit;Note. but this I dare bee bold to say, If there bee no knowledge, then there is no faith: it is the first action of the Spirit of God, in the renouation of the image of God in his Elect, to renewe them in the Spirit of their mindes, Ephes. 4.23. If there bee darknesse in the minde, certainly, there is nothing but sin in all other faculties of the soule. Our Sauiour sayth, Mat. 6.23. If the eye be darke, then all thy body shall bee darke, it is a true saying that one hath, that an ignorant heart is al­way a sinnefull heart, and a man without knowledge [Page 441] is a man without grace, let this bee thought on, and let it stirre vs vp to follow the counsell of the wiseman, Pro. 2.3, to call for wisedome, and to cry to heauen by prayer for vnderstanding, and by vse of all good meanes hearing, rea­ding, meditating in the word of God, and to seeke for it, yea to digge for it, as for gold and pretious stones, and a little to helpe forward our desire & endeauour after know­ledge, remember the words of the Apostle, 2. Thes. 1.7.8. that the Lord Iesus at the day of iudgement shall shew himselfe from heauen with his mighty Angells, in flaming fire, rendring vengeance vnto them that do not know God and which obey not vnto the Gospell of our Lord Iesus Christ, these two following close one vpon another, igno­rance of God, and want of obedience vnto the Gospell of Christ, and this ignorance is so foule a sinne as it shall bee sufficient to bring downe vengeance on them in whome it shall bee found at the comming of Christ to iudge­ment.

Come we from the generall nature of Faith, to the qua­lity Doct. 2 of it, as it is an vnderstanding,True faith is a distinct cer­taine and in­fallible know­ledge. that it is a full assurance and infallible certainty of knowledge, and that a rich or plentifull knowledge, much might bee spoken on these wordes, but that I will briefly note from th [...] shall bee this.

That true Faith is not a confused notion wrapped vp al­together in vncertainty, so as a man cannot bee sure what he holds, or beleeues, but it is a distinct, a certaine and an infallible knowledge, which makes a demonstration in the mind of the beleeuer grounded not on reason, or sence, but vpon diuine testimony, and vpon the worde of God. Hence Hebrewes 11.1. it is saide to bee the euidence of things which are not seene, (that is) the infallible demon­stration and certainty, whereby the mind being continued by diuine testimony, doth most firmely embrace the pro­mises of God touching remission of sinnes, and iustifica­tion by Christ, the Scripture is most plentiful in the proofe of this.

Vse. That true Faith is a distinct, a certaine, and infall [...]le knowledge,Popish impli­cite fayth no true faith. where then is any place for implicite Faith taught by the Papists, who say it is sufficient for a Christi­an to beleeue as the Church beleeues, though hee neuer know distinctly and certainly what the Church beleeues, this is indeed no true Faith, but a blockish ignorance, and this doctrine tends to hold men in blindnesse superstition and perpetuall ignorance, we are to renounce it, and to remember that true Faith is a distinct certaine and infalli­ble knowledge, yet that this doctrine be not a snare to in­tangle and perplexe the consciences of the weake, remem­ber further, that though true faith bee a distinct, certaine, and infallible knowledge, yet it is not a perfect knowledge Father Latimer said well, there is great difference between certaine knowledge, and cleere or perfect knowledge, cer­taine knowledge may be of things absent that appeare not, but cleare or perfect knowledge requireth the presence of the obiect, it is said we see now darkely as through a glass [...]. A man may therefore distinctly and certainely know that which he beleeues, though not clearely and perfectly, and this may comfort such as haue but a little portion of sa­uing knowledge, if it be certaine, though weake, it is plea­sing to Go [...] and comfortable to themselues, if so bee they content not themselues with it, but labour to encrease it, and to grow from one measure to another, for so wil euery one that hath any beginning of sauing knowledge, he that thinks he hath a portion of sauing knowledge, & contents himselfe with it, and neuer labors to increase it, & to come to a rich assurance of knowledge, hath indeede no true knowledge at all.

Now to the last words of this verse, which are as I shew­ed, added by way of opposition, as an explication of that word (vnderstanding) what it is (namely) knowledge of the mystery of God, to which is subioyned how God is reuealed in that mystery (namely) in distinction of per­sons (euen the Father of Christ, and Christ the soone of the Father.

To know the mystery of God, euen the Father, and of Christ.] By the word mystery hauing this addition,Interpreta­tion. the Mystery of God, and God distinguished into the Father and Son, We are to vnderstand the Gospell which is the doctrine of the humiliation, exaltation, humanity, diuinity, office of meditation, and all things concerning the life & death of Christ, and this doctrine is called a mystery, as heereto­fore I haue shewed, because the things deliuered in the Gospell are wonderfull, deepe, and secret, hid from the eye of naturall reason, and made knowne onely by diuine reuelation, and in this mystery of the Gospell is God re­uealed to bee the Father of Christ, and Christ to bee the Sonne of God the Father, thus then are these words to be conceaued as if the Apostle had said.

To know the deepe secret, and hidden mystery of the Gospell, manifesting and reuealing vnto vs God, as hee is the Father of Christ, and Christ the sonne of the Father, and God equall to his Father.

Now wee are to marke that Faith beeing (as ye haue heard) for the generall nature a knowledge, it is heere fur­ther set out together with the obiect of that knowledge, together with that thing whereof it is a knowledge, that it is a knowledge of the mystery of God (that is) of the Gos­pell reuealing God the Father, and the mediator Christ Ie­sus. Hence ariseth this point of doctrine that the proper obiect of the knowledge of Faith is the doctrine of the Doct. 8 Gospell, true Faith that brings comfort is a knowledge of God reuealed in the mystery of the Gospell.True sauing faith is a knowledge of God reuea­led in the my­stery of the Gospell.

It is not a knowledge of God reuealed in the booke of the creatures, spoken of, Rom. 1.20. nor a knowledge of God reuealed in the morall Law of God, where God re­quireth absolute, complete, perfect, and personall righte­ousnesse, which if any could reach vnto, he should be fully acceptable to God, and needed not to flye to Christ to bee his redeemer, but comfortable and sauing Faith is a know­ledge of God as hee is made knowne in the couenant of [Page 444] grace, in the Gospell, euen a light and knowledge of the glorious maiesty of the mystery of God in the face of Ie­sus Christ as saith the Apostle 2. Cor. 4.6. and hence it [...] that the Apostle Rom. 10.3. saith, though the Iewes knew the righteousnesse which is of the Law and went about to stablish it, yet they were ignorant, and had no knowledge of true righteousnesse, the righteousnesse of God and the righteousnesse of Faith, and in the same chapter, verse [...] hee calls the word of the Gospell, the word of Faith, [...] ing that word which sauing Faith doth properly eye [...] [...] hath respect vnto, for indeed the drift and scope of all the oracles of God, and of the whole Scriptures, is, and [...] was, to lead Gods elect to the knowledge of the s [...]ing promise, and of Christ promised the substance of the Go [...] pell; and howsoeuer Moses gaue a Law which by r [...]on of our corruption is the minister of death, yet wrote he al­so of Christ, Iohn 5.46. and did foreshew the death and passion of Christ for sinne, in many types and figures [...] the Brasen serpent and in the sacrifices of the ceremoniall law, yea the drift of the morall Law it selfe, was to bring to Christ, Galath. 3.34. it beeing the ende and scope of the whole Scripture to lead the chosen of God to the know­ledge of the sauing promise vnto faith, for sauing faith hath respect vnto the sauing promise it must need, be that faith is a knowledge of God reuealed in the mystery of the gos­pell.

Vse. Let no man then fancy to himselfe that hee hath at [...] ­ned true Faith,Reproofe of them that rest in a confused and supersti­tious know­ledge of God. when hee hath onely a superficiall and con­fused knowledge of God, such knowledge of God as may bee had by the light of nature, or such as may be gathered by the sight of the creatures, is there any such among Christians will some say? I answere, vndoubtedly this ex­hortation is not vnseasonable in respect of many that pro­fesse christianity, many there bee who hauing liued in the bosome of the Church, and in the cleare light of the gos­pell, ten, twenty, thirty, yea forty or fifty yeares, and yet (to [Page 445] their shame may it be spoken) haue no more true & sauing knowledge of God, as God hath reuealed himselfe in the Gospel then the very heathen, who neuer heard of Christ, & that I may not seem to accuse, but to proue that I speak, do not most men and women imagin they know God, as he is reuealed in the Gospell, when they conceiue him to be a God all of mercy, & that the Gospell makes knowne no­thing but his mercy, grace & goodnes in Christ Iesus. I ap­peale to the harts of many, whether they do not thus Now what is this, but to misconceiue of God, & to set vp an idol in their owne brain, for in the Gospel God is made known vnto vs to be perfectly iust, and perfectly mercifull, yea which is a deep mystery,Note. that the iustice and mercy of God are reconciled, and that both his perfect iustice, and his perfect mercy, are met together & expressed towards his chosen in Christ, if we thus know not God, we doe not know him as he hath reuealed himselfe in the Gospell, and yet many hauing not this knowledge fancy to themselues they haue faith, & do not sticke to say, though they want knowledge they haue a good minde, marke how the holy ghost hath met with this fancy, without knowledge the mind is not good, Pro. 19.2. it is not possible the minde should be good without know­ledge. Thus haue I shewed, without knowledge of the sauing promise of God reuealed in the Gospel, it is not possi­ble that any should haue faith. Let no man then deceiue himself & think he hath faith, & yet know not God in the face of Iesus Christ, let vs all labour by the vse of all good meanes, crauing assistance of the spirit of God, who onely reuealeth the deep things of God,1. Cor. 2.10. that wee may come to the knowledge of God manifested in the Gospell, and consider wee this one thing, that the want of true faith is the cause of all iudgements, it brings plagues of all kindes vpon our soules bodies, goods, and good names, yea it is the cause of those iudgments, we many times foo­lishly ascribe to wiches & wizards, when Gods hand is vpō vs in some strange manner, wee ascribe it to witches, and [Page 446] wizards, but indeede it is a wicked heart of vnbeleefe that hath brought that iudgement vpon vs, that is the witch we may obserue in Iude epist. 5. vers. that the people that were deliuered out of Aegypt, were afterward destroyed, but why? for their murmuring, their fornication, their temp­ting of God, their reuiling of Moses? no, though these sins were common amongst them, yet saith the text, they were destroyed for their vnbeleefe; therefore let vs neuer rest till we haue a measure of sauing knowledge of God as hee hath reuealed himselfe in the Gospell; what the word my­stery doth affoord, I will not stand vpon, hauing before spoken of the poynt; the next thing wee are to marke, is, that the Apostle saith to know God, and hee stayes not there, but saith further, God the Father, and in Christ his Sonne.

Doct. 9 Hence I gather, that there is no true vnderstanding of God, but as he is knowne distinct in persons, it is not suf­ficient to know that hee is one in essence; but wee are to know him distinguished in three persons,It is not e­nough to know that God is one in essence but we must also know him distinguished in three per­sons. the Father, Son, and holy ghost, all eternall and equall in power, glory and maiesty, onely one true and euerliuing God, I say distin­guished in persons, for wee must not conceiue the persons in the Trinity, as diuided and seuered one from another, [...]s three men are really diuided one from another, though all of one kind, for the diuine essence is infinite, and ad­mits no diuision, but the whole essence of the godhead is in euery person.

Vse. These things are hard to be conceiued, and wee must looke on them with a spirituall eye, with, the eye of Faith, and pray that our eyes may bee opened, and annoynted with the eye salue of the spirit, for the right conceiuing of the Vnity of the diuine essence, and the trinity of persons,We must look vpon the vni­ty of the di­uine essence of the trinity of persons with a spiritu­all eye of faith and that will keepe vs from many dangerous errours, but to hold to the words of the Apostle in this place, know thus much, that God is the Father of Christ in respect of his deity by nature, because hee is of the same eternall es­sence [Page 447] with the Father, and of his humanity by personall v­nion, because his humanity is assumed, and doth subsist in his deity, Iohn 1.14. the worde was made flesh. Thus is Christ the sonne of God.

There remaines a doubt to bee remoued, occasioned from these words.

Some may say, Object. is true faith a knowledge of Christ to bee the Sonne of God, the Deuills haue this, and so they confessed, Marke 5.7.

I answere, it is true, Ans. the Deuills haue this knowledge of Christ that hee is the sonne of God; Now that is but the generall nature of Faith, there is in iustifying Faith, not onely this knowledge that Christ is the sonne of God, and the annointed Messiah, to take away the sinnes of the world, but a particular acknowledgement of it that Christ is so to vs, and so much is signified in the words of the Apostle, and thus we are to conceiue of Peters confession, Matthew 16.16. though the Papists alledge it to the con­trary; our Sauioars answere in the next verse, flesh and bloud hath not reuealed it vnto thee, but my Father which is in heauen, puts it out of all question, that Peters confes­sion was more then a generall knowledge, and confession, that may be in Deuills, vnlesse wee say the Deuills made the same by the holy ghost, which were most absurd and blasphemous, there is then in faith for the generall na­ture of it, a knowledge that Christ is the Sonne of God, and there is a particular acknowledgement and applica­tion of it with comfort, and this we are to labour for.

In this verse for the matter of it, is laid downe the first generall proposition that is handled in this chapter, name­ly that proposition which the Apostle doth labour to [Page 448] strengthen and perswade the Colosians, to imbrace and to hold fast, and it is this.

The first ge­nerall propo­sition handled in this chap­ter.That in Christ full and perfect knowledge of all things needfull to saluation is to be found.

Now this proposition is not plainly in these termes de­liuered, but it lies vnder a similitude, wherein Christ is like­ned to a treasury, or an house of store, and this knowledge to a treasure, and the Apostle saith in him are laide vp fast and close all the treasures of this knowledge.

For the better clearing of the text let vs enter into a more speciall examination of the words.

Interpreta­tion.(In whome) the originall worde may bee rendred (in whom or in which) for they may be referred either to the word (mystery) or to Christ, all is one in the sence & mea­ning of the Apostle, for the matter and substance of the Gospell is Christ, and wee are to acknowledge no other Christ but hee that is set before vs in the Gospell, but the most receaued translation is (in whom) with relation to Christ, (all the treasures of wisedome and knowledge, (i) the most excellent and precious things of wisedome and knowlege, & we are to vnderstand by the word (wisedom) the knowledge of things to be knowne and beleeued; and by the worde knowledge the knowledge of things to bee practised (are hid) (i) are not knowne in respect of natu­rall men and naturall reason. Thus then conceiue the words of the Apostle, as if he had said, in which Christ ar [...] the most excellent and pretious things needfull: To bee knowne either concerning faith, or good life to bee found, though hid from naturall men, and naturall reason.

Now first of all, the matter and substance of this verse, that in Christ all things needfull to bee knowne to saluati­on are to be found beeing considered together with the similitude vnder which it is deliuered, doth affoord this conclusion.

That Christ is the store-house of all sauing and comfor­table knowledge, in him is all sauing knowledge laid vp, as [Page 449] in an house of store,Christ is the storehouse of all sauing and comfortable knowledge and from him onely it must bee deri­ued, from him onely must we fetch all sauing knowledge, for why? in Christ is treasured vp the knowledge of the di­uine essence and nature, he being very God, 1. Iohn 5.20. the knowledge of the maiesty and power of God manife­sted by his miracles, and resurrection, the knowledge of the iustice, goodnes, loue and mercy of God made known by his comming into the world, and suffering of death, 1. Tim. 1.15. Christ Iesus came into the worlde to saue sin­ners, the knowledge of the work of creation,Colos. 1.16. gouernment and preseruation of the world, Heb. 1.3. he doth sustaine or beare vp all things by his mighty word, &c. In a word, the knowledge of the reconciliation, redemption, and saluati­on of Gods chosen, and of eternall life and glory reserued in heauen for them, all these are poynts of sauing know­ledge to which all others may be reduced, and these are all to be found in Christ, and onely in him with comfort, he is the volume in which all these, and all other poynts of sa­uing knowledge are written, reuealed & made knowne to vs. Hence then of necessity it followeth, that the know­ledge Vse. 1 of any thing out of Christ is not a comfortable knowledge,The know­ledge of any thing out of Christ is not a comfortable knowledge. a knowledge tending to saluation, but rather to destruction and damnation for example (houlding our selues to the Apostles similitude) a knowledge of any me­rit, any satisfaction to God, and of any treasure of the Church out of Christ. The Papists would beare vs in hand that they know a treasure belonging to the infinit treasure of the satisfaction purchased by the passion of Christ out of Christ, and what is that? forsooth the passions of the blessed Virgine Mary, and of all other Saints, who suffe­red more as they blasphemously speake) then their sinnes required, this is no sauing and comfortable knowledge, but an accursed and damnable knowledge, indeede a fancy and dreame of their owne, it is at iarre and dis­cord within it selfe, for how can that which is infinite admitte any thing to be adioyned and added vnto it, they [Page 450] acknowledge an infinite treasure of satisfaction in Christ, and yet they say there belongs to it other satisfac­tions, what is this but with one & the same breath to con­tradict themselues? I leaue them therefore to vanish in their gaine sayings, & come to our selues vpon this ground.

Vse. 2 That all sauing knowledge is to be deriued from Christ consider wee thus much,There is no comfort in the know­ledge of God out of Christ, & much lesse in the know­ledge of any other thing. that for vs to know any thing out of Christ, though the thing it selfe be good, yea euen goodnesse it selfe, yea God himselfe, yet there is no com­fort in such knowledge out of Christ, wee know him but as an angry iudge, and as a God clothed with iustice and iudgement against vs, yea to descend lower to things fa­miliar, and of daily vse with vs, to know things giuen vn­to vs of God, either spirituall or temporall, either con­cerning the good of our soules as the worde and Sacra­ments, &c. or the good of our bodies, as meate, drinke, apparell, house or land, &c. to know these things to bee blessings of God, is not sufficient, that is no comfortable knowledge, yet many rest in that knowledge, & think it [...] ­nough if they can say, God hath blessed them with such [...] such things, the heathens were able to say so, there i [...] [...] comfort in such knowledge, our knowledge of things [...] vs of God must goe a step further, it must be ground [...]d [...] Christ that it may be comfortable: we must labor to know good things giuen vs, not onely to be blessings of God in themselues, but blessings to vs, in and by Iesus Christ, [...] must endeuor to vse the Apostles form of praise & thank [...] ­giuing; blessed be God who hath blessed vs with spirit [...] yea & with the temporall blessings we do enioy, in Christ. Some may say how is that to be done? Quest. Labor to haue part in the merit of Christ, to apprehend and apply the merit of his death to thy selfe, Answ. then thou shalt know with comfort, that the good things vouchsafed vnto thee, are giuen as pledges of Gods loue, and are blessings to thee, in and by his merit, and if thy knowledge bee not thus grounded in Christ, it is so far from being comfortable, as it doth let thee [Page 451] vnderstand to thy discomfort, that the good things giuen vnto thee are but giuen thee to leaue thee without execuse, & for further encrease of thy condemnation. Let this bee thought on, & let it stir vs vp to labour to haue our know­ledge of al things we enioy in this life, grounded in the me­rit of Christ, the storehouse and fountaine of all sauing knowledge. The next thing wee are to marke is, that the knowledge of things needfull to be knowne to saluation, laid vp in Christ, is deliuered, not in plaine termes, but vn­der this comparison, (the treasure of wisedome & know­ledge) hence we may take vp this conclusion.

That sauing knowledge, or knowledge & wisedom vnto Doct. 2 saluation, which is to be found only in Christ, is a thing of great price,Sauing know­ledge found only in Christ is a thing most preci­ous. it is a treasure of inestimable worth and excel­lency, the Apostle sets it downe as a thing whereof he was fully resolued that nothing in the world was able to come neere the worth and excellency of this, other things com­pared with this, he held them as losse & dung, yea doubt­lesse (saith hee) I think all things but losse for the excellent knowledge sake of Christ Iesus my Lord, for whom I haue counted all things losse, and doe iudge them to bee dung, that I might win Christ, he saith he esteemed not, he made no account of knowing any thing saue Iesus Christ & him crucified, ioyne to this that of the wiseman, where he saith the marchandize of this is better then the marchandize of siluer, and the gaine thereof is better then gold,Prou. 3.14.15.16.17.18. it is more precious then pearles, and all things that thou canst desire, are not to be compared vnto her, &c.

The reason of this is plaine. Reason. Sauing knowledge is a thing of greater worth then any thing in the worlde, be­cause it concernes our euerlasting good, the good of our bodies and soules for euer, other things concerne but our temporary good onely in the time of this life, what shall it profite a man saith our Sauiour though hee winne the whole worlde, if hee loose his owne soule,Mat. 16.26. where hee giues vs to vnderstand, that if a man should gaine the [Page 452] whole world, it would doe him no good, and all in re­spect of his euerlasting good, that gaine may stand with the losse of heauen and euerlasting happinesse, therefore sauing knoweledge found in Christ, is a thing of farre greater woorth then any thing in the world.

Ʋse. Now this beeing so, that sauing knowledge in Christ is so excellent a treasure wee must labour to bee per­swaded of the excellency of it,We must la­bour to be perswaded of the excellen­cy of sauing knowledge, & to affect it ac­cording to the excellen­cy of it. and to bee affected to­wardes it accordingly, wee must haue our affections en­larged, and haue euen a couetous desire after this same heauenly treasure (this is an holy couetousnesse) yea, with the wise Merchant, Mat. 13.45. that seeketh good pearles, and hauing found this pearle of great price, wee are to sell all wee haue, wee are to renounce all that nature hath endued vs withall and to despise and set light by all the profits, pleasures, honours and preferments of this life that wee may purchase this pearle of such excellent woorth; and this exhortation was neuer more needefull then now in these dayes wherein most men and women haue their hearts set vppon the world, and though they haue liberty and opportunity, yea, perswasion and encouragement, to store vp the treasures found in Iesus Christ, yet they through greedy desire of the corruptible and casuall treasures of the world, are wholly withheld from seeking this one thing onelie ne­cessary, what is the cause of this, let vs consider the cause of it, that finding that, wee may labour to remooue it, that so the effect may fall to the ground, surely, the cause of it is this, men are possessed with that conc [...]t, of the Laodiceans, Reuel. 3.17. that they are rich, and neede not the riches of Christ, to make them true­ly rich, they finde not themselues to stand in neede of the precious treasures found in Christ to enrich them, they goe on in a fearefull dulnesse and dead­nesse of heart, and doe neyther see nor feele [Page 453] their owne pouerty, and wretchednes.

Happily some will say we confesse our selues to bee sin­ners, therefore wee cannot thinke such a wicked thought,Ob. that we haue no need of Christ.

I answere to them that plead thus for themselues, Ans. it may be they confesse themselues to be sinners, and yet withall, they thinke not that they stand in such neede of Christ as they do, (for consider it) do they not many times confesse themselues to be sinners only in generall manner; that all men are sinners, and they among the rest? but come we to the tryall with them in particulars, doe they not then goe about to extenuate, and to excuse their sins, accounting great sinnes, little sinnes, as breaking of the Sabbaoth, customary swearing and the like, I appeale to themselues, whether it bee not so with many, now where these things are, though the mouth say I am a sinner, yet the heart saith no, I stand not in such need of Iesus Christ, and this is that which makes men not to value the riches of Iesus Christ as they ought, we must therefore labour to find our selues stand in neede of the rich treasure found in Christ, yea that wee stand in need of his precious bloud to wash away the least of our sinnes, and that without the rich grace and mercy of God in Iesus Christ, the least of our sinnes makes vs liable to the curse and euerlasting perditi­on, and then we shall account the treasure of sauing know­ledge found in Iesus Christ more precious then all the ri­ches in the world.

Consider wee further but this one thing sauing know­ledge in Christ will stand by vs and comfort vs when all things in the worlde forsake vs,Note. doe not wee see riches ta­ken away from men, or elsemen taken suddenly away from their riches, neither their siluer nor their golde is a­ble to deliuer them in the daie of the Lords wrath, &c. Zephan. 1.18. but sauing knowledge in Christ is durable riches, Pro. 8.18. it is a treasure that will continue for euer and minister comfort in the greatest extremity. Let vs [Page 454] then in wisedome affect this treasure and seeke after it and euen despise all things in the world in respect of it, that so we may lay vp in store a good foundation against the time to come.

One thing more obserue we, the Apostle saith the ex­cellent and precious knowledge of things needfull to bee knowne to saluation are hid in Christ.

This considered, together with the relatiue to whom i [...] is hid (namely) to naturall men, doth offer this knowne conclusion.

Doct. 3 That sauing knowledge found in Christ though it h [...] a thing of great price,The excellen­cy and worth of sauing knowledge is not known to euery man. yet it is not apparant to [...] mans eye, euery man seeth not the lustre and beauty [...]f this pretious knowledge, euery mans minde is not [...] to comprehend the worth of it, no not any mans mind but onely their minds that are opened and enlightned by the Spirit of God, Math. 16.17. our Sauiour saith to Pet [...], vpon his confession that he was the Christ, flesh & bloud had not reuealed that vnto him, but his Father which it i [...] heauen 1. Cor. 2.14. the naturall man perceiueth not th [...] things of the spirit of God: for they are foolishnesse vn [...] him, neither can hee know them, hee hath neither pow [...] nor possibility in himselfe to know them, let him labo [...] and striue neuer so much, why? because they are spiritually discerned.

The reason Reason. is, (as I haue heeretofore shewed.) Because there is no seed of sauing knowledge in nature, it is abo [...]e the reach of nature created in the state of innocency; much more of nature in the state of sinne and corruption. Now then is it so, that sauing knowledge found in Christ, being a most excellent treasure is not knowne, much lesse est [...]e­med so to be, but onely of them, to whom it pleaseth God to discouer it, is it a treasure hidden & kept close from the sight of many in the world?

Let then as many as haue it reuealed vnto them b [...]e thankfull to God; it is esteemed a great fauor if a rich king [Page 455] shew to any the house of his Treasure. Vse. Wee read Isai. 39.2. that Hezekiah to gratifie the King of Babels Ambassadour that brought him letters and a present,They that haue the ex­cellency of sa­uing know­ledge reuealed vnto them are to be thankful to God for the same. shewed them the house of the treasures, the siluer and the gold, and the spi­ces, and the pretious oyntment, and all the house of his ar­mour, &c. how great a fauour then is it for the Lord, the King of heauen and earth, to shew to vs, yea to giue vs eies to see with comfort, the riches and treasures found in his treasury euen in Iesus Christ better then all the riches and treasures of the world, how much are wee in this regard bound to magnifie the Lords mercy, hee hath not so dealt with euery one, we may see thousands left in this blindnes not able to see the things wee see, yea wee may see in them our owne image, what wee were before the Lord put a difference betweene them and vs. Let it therefore stir vp as many as haue their eyes opened to see with comfort the rich treasures found in Christ, to magnifie and praise the Lord for so great a mercy; yea let our hearts be enlarged, and mouthes opened to praise the Lord for the comforta­ble sight of this excellent treasure when it pleaseth him to strip vs of earthly riches which happely we had in great a­boundance. Let vs in such a case and time with Dauid Psal. 42.11.Psal. 42.11. rouse vp our fainting soules and say, why art thou cast downe my soule? and why art thou disquieted within me? Waite on God, for I will yet notwithstanding all this giue thanks to the Lord. It is the councell of the preacher,Eccles. 7.16. In the day of wealth bee of good comfort, and in the day of affliction consider, and what is a man, that is the childe of God, then consider? surely among other things this, that God hath opened to him the dore of his Iewell house, and let him see to his great comfort the tresures that are found in Christ; this a child of God ought to consider in time of the losse of outward riches, the consideration of this will swallow vp all greefe for the losse of those things, & make him still lift vp his heart and open his mouth to blesse the Lord and to say with Dauid, I will yet giue him thanks, for [Page 456] notwithstanding I haue suffered great losse in outward things, yet I still see to my comfort the Treasures that are found in Christ, and I haue still my part in them which are better then all the treasures in the world.

In this verse is laid downe the second generall proposi­tion handled in this chapterThe second generall pro­position hand­led in this chapter. (namely) this.

That all things out of Christ are meere deceit and no­thing worth.

And this proposition is deliuered together with the A­postles purpose in propounding of the former, that he laid before the Colossians the former proposition to this end, that they might not bee deceiued by any thing tendered vnto them out of Christ, all things out of him being meer [...] deceit, the connexion is this.

I tell you that in Christ is to bee found full and perfect knowledge of all things needfull to saluation, and thi [...] I speake to this end, that you may be kept from seduce [...] of deceauers, such as goe about to thrust vpon you any thing out of Christ in the matter of saluation, I tell you their wordes are but entising flattering wordes, their p [...] ­pose is to beguile you, this I say least any should beguile you, &c.

So then in this verse wee haue the end of the propoun­ding of the former proposition, that it was to keepe the Colossians from beeing deceiued by seducers, together with the manner and meanes whereby false impostors, and false teachers commonly vse to deceiue (namely) by entising words, somethings are to bee cleered in the words of this verse, the word translated (beguile) doth proper­ly signifie to deceiue the ignorant, and simple in reasoning with them, thrusting vpon them an error by false and de­ceitfull arguments, and reasons (with entising words) (that [Page 457] is) with colourable speech, probable and plausible, carry­ing a shew of truth, when indeede there is no truth in it, and hauing in it a power to perswade.

Thus then the words are to be conceiued.

This I say least any man in reasoning with you cunningly and deceitfully should deceiue you, and impose errours vpon you, and that by m [...]anes of his faire probable and deceitfull speech.

First, we are heere to marke, that the Apostle taught the Colossians, that in Christ is found full and perfect know­ledge of all things needfull to saluation, not onely to this end, that they might know this and beleeue it, but that they might by the knowledge of it be kept from errour, that they might thereby be armed and made able to stand against cunning seducers, such as should goe about to be­guile them, and to corrupt them with errour, vnder colour of truth by faire, slattering, plausible speeches. This ob­serued the conclusion following hence is this.

That sound knowledge of the truth, is not only good in Doct. 1 it selfe, but also an excellent preseruatiue against the delusi­ons of subtill seducers,Sound know­ledge of the truth is not onely good in it selfe, but it is also an ex­cellent preser­uatiue against the delusions of cunning seducers. and a notable meanes to keepe vs from being deceiued by such as labour to corrupt vs with errour. We finde it worthily expressed by Solomon, Prou 2.10.11.12. When wisedome entreth into thine heart, and knowledge delighteth thy soule.

Then shall counsell preserue thee, and vnderstanding shall keepe thee.

And deliuer thee from the euill way, and from the man that speaketh froward things, (that is) from the man whose mouth vttereth error, false doctrine, or enticement to sin, Eph. 4. the Apostle shewes that Christ gaue gifts to men, some to be Apostles, & some Prophets, & some Euangelists & some Pastors & teachers, ver. 11. for the building vp of his body the Church, in faith & knowledge, & then ver. the 14. he shewes the vse of that knowledge (namely) this that wee henceforth be no more children wauering, & carried about with euery wind of doctrine, by the deceit of men & with [Page 458] craftinesse, whereby they lay wait to deceiue. But that we might bee prouided against the deceit and craftinesse of men, which is a plaine proofe of the point in hand, that sound knowledge is a notable means to preserue vs from being ouertaken by the craft of Seducers; and the reason Reason. and ground of this is, that we find Heb. 5.14. such as haue sound knowledge of the truth, haue their wits exercised to discerne betweene good and euill, betweene light and darkenesse, they carry a light within them (which is index sui & obliqui, whereby they are able to discouer what is a­greeable to the truth, and what is erronious and contrary to the truth, and so cannot be ouer-reached and circum­uented by such as goe about to deceiue them with errour; would we then in these dangerous dayes wherein so many lie in wait to seduce, Ʋse. and wee see some drawen to popery, some to Brownisme, some to one errour, and some to ano­ther, would we be preserued and kept vpright in the truth in the middest and throng of many deceiuers gone out purposely to deceiue, who compasse sea and land to make a childe of the Diuell like to themselues; then let vs labor for sound knowledge of the truth,If we would be kept vp­right in the truth in the throng of ma­ny deceiuers we must la­bor for sound knowledge of the truth. vse with diligence the ordinances of God appointed to that end to beget know­ledge, it is a reasoning of the flesh, and a beguiling argu­ment forced vpon some men by strong delusion of Satan, to say thus, there be many seducers, many that goe about to deceiue, therfore we wil neither hear one nor other, or if we heare we will beleeue neuer a Preacher of them all, this is not the way to keepe our selues from being deceiued, no, this is the way to make vs a fit prey for seducers, to seaze vpon, such men as vse thus to speake will heare and be­leeue prophane and filthy persons, such as will lead th [...]n to lust and lewdnesse, to drunkennesse and all exc [...]sse of riot, they will heare and beleeue such as will fill their eares with false tales, and slanderous reports, and poyson their hearts with malice against their brethren, but they hold it dangerous to heare and beleeue such as labour to instruct [Page 459] them in the truth; as if there were no danger of contagion but from them, it is all one as if they should thus speake, there is none more subiect to be drawen out of the way, then such as vse the best meanes to know the right way, or there is much poyson scattered in many places, therefore at any hand take heed of preseruatiues against it, for what is it but sound knowledge of the truth, gotten by carefull, and conscionable attending on the meanes, that will de­scry the venome of pestilent opinions, and preserue vs from infection by them, and make vs able to try all things and to hold that which is good, let vs then labour for soundnes of knowledge.

But will some say, alas, Objection. I am a poore simple man or wo­man, who will euer offer to seduce me? popish inchanters or other seducers will neuer meddle with mee, they will rather deale with such as are eminent in place or quality, such as bee of some note in Church or Common-wealth.

Indeed, Answ. the Diuell will especially labour to corrupt such persons, knowing that their seduction is a matter of conse­quence, and that it will draw with it many others, yet thou whosoeuer thou art, be thou neuer so poore or simple, hast a soule to saue, as precious to the Lord as the soule of the greatest, therefore thou hast iust cause to looke to thy selfe, the Diuell by his instruments will be tempering with thee, to corrupt thee with errour; whom do lurking corner cree­pers so much prey vpon as those that be simple? the Apo­stle sayth, 2. Tim. 3.6. that deceiuers creepe into houses, and lead captiue simple women, laden with sinnes, and led with diuerse lusts, plead not therefore thy simplicity as sufficient to protect and sheild thee from the assault of se­ducers, but labour thou for soundnesse of knowledge, that thou mayst be armed against their detestable errours, and for encouragement remember the comfortable call of wisedome, Prou. 9.4. who so is simple let him come hi­ther, &c.

The next thing we haue heere to marke is, that the Apo­stle [Page 460] sayth, not least any should force, or by violence driue you from this truth, but least any should beguile you, and vnder the colour of reason deceiue you, and least any by paralogisme and deceitfull reasoning with you, should draw you to errour, hence ariseth this conclusion,

Doct. 2 That in matters of faith wee haue greater cause to feare deceit and seducement then violenceIn matters of faith and reli­gion there is greater dāger from seduce­ment then frō violence. in matter of religion there is greater danger of corruption by smooth deceiuers, then there is of hurt by open persecutours, 2. Cor. 11.2. the Apostle fayth, in this regard hee was iealous ouer the Corinthians, and verse 3. he feared least the Serpent begui­led Eue through his subtilty, so their mindes should hee corrupt from the simplicity that is in Christ, hee sheweth the reason of that iealousie and feare verse 13.14.15. be­cause false Apostles were deceitfull workers, transforming themselues into the Apostles of Christ, and no maruell sayth the Apostle, for Satan, whose ministers they are, i [...] transformed into an Angell of light, and therefore it is no great thing, though his ministers bee so, the reason of the Apostle stands thus, which is also a reason and proofe of the point in hand.

Reason. False teachers and deceiuers carry before them a sem­blance, and make shew of the truth of religion, of piety & of goodnes, & by that means do easily get within mens bosoms, and seat themselues vpon their hearts without resi­stance, the opinion that is had of their piety and goodnes, giues easie passage to their coloured poyson, to enter into the very bowels of mens soules, but as for open persecu­tours they haue no such aduantage their malice and mad­nesse is euident to euery man, and may better be auoyded, and therfore they are lesse dangerous then cunning decei­uers, it is a maxime and knowen truth, taught by common experience, that a kissing & embracing enemy is far more dangerous then a threatning, open and professed fo [...], the Scripture is full of examples of this kinde, Ioab 2. Sam. 29.9. Iudas and many others.

Now this being so, that in matters of religion, there is Vse. 1 greater danger of corruption from seducers,We must wa­rily auoyd the pestilent breath of de­ceiuers in matters of re­ligion. then of hurt by open persecutors, it must teach vs to be most wary that the pestilent breath of deceiuers neuer infect vs. Let vs keepe our eares from harkening to their smooth perswasi­ons, as we would refraine from one that had some infecti­ous disease vpon him, and let vs follow the counsell of our Sauiour, Mat. 7.15. beware of false Prophets, which come to you in sheepes cloathing, but inwardly they are raue­ning woolues.

How shall we know false teachers?Ob.

Our Sauiour hath taught vs in the next verse, Ans. yee shall know them by their fruits. And that this rule of discer­ning false teachers bee not mistaken, as it is of many, we must know the proper fruit of a Prophet or Teacher, as he is a Prophet, is his doctrine, it is not his life and con­uersation, for that may deceiue vs, if Saint Paul a perse­cutour was vnblameable, touching the righteousnesse which is in the Law, Phil. 3.6. and he demeaned himselfe, so as no man could iustly taxe him, then doubtles a decei­uer, who puts on a visard of holinesse, of purpose to deceiue may seeme to vs to excell in holinesse, if we iudge of him by that appearance we may be deceiued, it is therefore the proper fruit of a Prophet as he is a Prophet (namely) his doctrine by which we are to iudge of him, & this is cleere by the like speech, Luk. 6.44. euery tree [...], if then the doctrine bee good, the teacher as hee is a teacher is good, for he must not onely be a teacher, but a patterne of good works, with vncorrupt doctrin, with gra­uity and integrity, Tit. 2.7. if then we would know a true teacher from a false, let vs looke to his doctrine, and as S. Iohn sayth, 1. Epist. 4.1. try the spirits (that is) the doctrines of men, if we finde them consonant and consenting with the word of God, founded on Iesus Christ incarnate, and propounding spirituall worship of God, agreeable to his will and nature, then is the teacher a true teacher, but if [Page 462] otherwise we finde his doctrine, either dissenting from the word, or not grounded on Iesus Christ incarnate, or as the Apostle saith, Gal. 6.12. making a faire shew in the flesh; then let vs take heed of him, and not suffer such an one to disgorge his venome into our bosomes, there is greater danger from him then from an open and professed enemy of religion; and that wee may yet further see the danger that comes by deceiuers, consider we this one thing,

Note.He that is violently forced, and by terrour ouercome, and by extremity of tortures and paine made to deny the knowen truth sinnes greatly, yet he may retaine the know­ledge of the truth, and afterwards he may repent and rise againe, and come to confesse it, but hee that is drawen a­way by imposters and deceit, not only falles from the con­fession of the truth, but loseth the knowledge of the truth and emb [...]ceth errour in steed of truth, & at length comes to this, that the truth hee before loued and confessed hee now hates, and doth persecute with bitter enmity and op­positions against it, examples of this kind we haue in Scrip­ture as Himineus and Philetus, Hermogenes and Alexander the copper smith.

Vse. 2 Let this then admonish vs to take more then ordinary heed of deceiuers,We must wa­rily auoyd the infection of deceiuers also in matters of life & maners. and in that deceiuers are so dangerous we are to thinke vpon it further, and it must teach vs most warily to auoyd the infection of deceiuers, not onely in matters of faith, but in matters of life and manners, for doubtlesse as Salomon sayth, Prou, 11.9. an hypocrite with his mouth hurts his neighbour, he doth not onely corrupt his minde with erroneous opinions, but many time stirre vp his heart to sinnefull lusts, and peruert his wayes to vn­godly behauiour: In plaine termes we are most heedfully, and warily to auoyd such as perswade vs to any sinne, vn­der colour of pleasure, profit or preferment, and so seeke to beguile vs, they are more dangerous enemies of our soules, then such as goe about to force vs to sin, and we are in speciall manner to take heede of our owne inborne be­guiling [Page 463] enemy, I meane our naturall corruption, the ser­pent that lies in our owne bosome, that is a deceiuing ene­my, the greatest enemy wee haue, euen greater then the Diuell though he bee a seducer to sinne,Note. the Diuell could neuer preuaile to bring vs to any sinne but by meanes of that, it may seeme strange that any man should play the Sophister with himselfe, yet thus men doe, by meanes of their owne inborne corruption, for example, such as are onely hearers of the word, & not doers of it, they through their owne corruption thinke all is well enough with them and so play the Sophisters with themselues, Iam. 1 22. be ye doers of the word and not hearers only deceiuing your owne soules, this beguiling enemy our owne corruption▪ makes men many times thinke they haue faith, when in­deed it is nothing but pride and presumption, and that that they repent when it is nothing but a deceitfull coun­terfetting and hypocrisie, we must therfore especially take heed of this beguling dangerous enemy.

Some may say, how is that to be done? Objection.

I answer, Answ. first together with the examination of our own harts, with a search made to find out the depth and deceit of our owne corruption, wee are to pray for strength of grace against it, and neuer rest till wee receiue the Lords answere to Paul, 2. Corinth. 12.9. my grace is sufficient for thee.

Secondly, wee are to carry, and cherish in our hearts an vniuersall hatred of all and euery sinne, Psal. 119.128. I esteeme all thy precepts most iust, and hate all false waies; and not to giue libertie to our owne corruption, to breake out into any knowne sinne, we cannot but sinne as long as we are in this life, but let it be against our purpose, and if we thus search and finde out owne corruption, and be in­stant with the Lord for strength of grace against it, & carry in a vniuersall hatred of euery knowen sinne, we shall be able, in some measure, to decline the deceit of our owne beguiling corruption.

Come we to the manner and means whereby false tea­chers vse to deceiue in the wordes following (with entising words) That which is offered vnto vs from hence, is this.

Doct. 3 That false teachers haue for the most part sweet tongues,False teachers for rhe most part h [...]ue sweet tongues as the Lord saith by his Prophet Ierem. 23.31.32. Behold I will come against the Prophets, saith the Lord, which haue sweet tongues &c. deceiuers commonly bring pro­bable reasons and perswasiue arguments, and as the Apo­stle saith, Rom. 16.18. with faire speech they deeiue the simple, Reason. and the reason of this is. Because the Diuell knowes the force of this weapon, the power of a flattering perswasiue speech, he vsed it himselfe in his first temptati­on ye shall be as Gods, &c. and preuailed; therefore hee sends foorrh his Ministers furnished with this power, that as true Teachers come in the euidence of the Spirit of God; so false teachers in demonstration of the spirit of Sa­tan, with all deceiueablenesse both of word and deed.

Vse. This may serue, not onely to let vs see, whence it is that many at this day are deceiued by Popish seducers,We are not to esteeme of a­any speech in matters of faith by the outward he­bit and forme of words. because they come prouided with intising and glosing speaches, and haue taught their tongues to speake lies, &c. Ierem. 9.5. And vnder glorious titles of Church, of Councels, Fathers, Antiquity, Consent, &c. haue insnared many a simple soule: but it serues also, to teach vs, not to esteeme of any speech, especially in matters of faith, by the out­ward habite and forme of words, and as it is clothed with likelyhood, or probability, for so wee may bee deceiued, for example, when the Papists say, it is not likely that our prouident Sauiour Iesus Christ, in the institution of the Sacrament of his Supper, would deliuer it in obscure and ambiguous termes, because that might cause much strife, and contention, and the mistaking of it might breed Ido­latry, th [...]t we worship for Christ, that which is not Christ, or impiety, that wee should not giue to it, beeing Christ, God, and man, diuine honour, heere is a probable speech, [Page 465] but indeed no truth in it, if we looke beyond the probabi­lity of it, for Christ did not deliuer his mind in the institu­tion of the sacrament in obscure termes, but after the man­ner of the Scripture in such termes as were vsuall and com­mon to sacraments, as might be proued, againe their infe­rence that the mistaking of it might breed idolatry, is groū ­ded on a meere deuice of their owne, for there is no wor­ship due to the sacrament, & so no danger of idolatry, thus then we see we are not to esteem of any speech by the like­lyhood, but we are to examine the substance of it, yea, let vs neuer measure any doctrine by the outward manner of deliuering of it: it is iust with the Lord to make such as heare men in respect of eloquence & outward ornaments, to heare without profit, because they depend vpon the wit of men, and not vpon the wisdome of God, who only doth create the fruit of the lips to be peace Isay. 17.19. a speech worthy marking, it is as proper to the Lord to giue peace and comfort by the speech of man, as to giue being and forme to a creature, and therefore as man is not able to do the one, no more can he doe the other, so it is iust with the Lord let them heare without profit who depend vpon the wit and eloquence of man.

This ver. dependeth on the former as a reeson of the A­postles care expressed in the former ver. that the Colossians might be kept from the seducement of such as should goe about to beguile them with enticing words the reason is this, because the Apostle was acquainted with the state & condition of their Church, and this reason is couched to­gether with an answer to a question they might make, how he should come to the knowledge of their state, being absent, and far remooued from them, to this the Apostle answers that though he was absent in the flesh, yet was he [Page 466] with them in the Spirit, reioycing and beholding their or­der and their stedfast faith in Christ.

This is the summe and substance of this verse, in it wee haue more particularly these things to consider.

First, a preuention of a question that might be made by the Colossians, how possibly the Apostle could come to be acquainted with their estate, seeing he was absent from thē this the Apostle meets withall in the first words by a distin­ction, that his absence was in regard of his body and not of his spirit (Though I be absent in the flesh, &c. Now be­cause there might yet remaine some scruple, and doubt in the mindes of the Colossians, admitting his presence with them in the spirit; for that might be without knowledge of their estate, as a man may be with his friends far distant from him in conceipt, in mind and good will, and yet bee ignorant of their estate & welfare, the Apostle therefore in the second place sets downe the effect of his presence in the spirit with the Colossians, to proue that he was present with them, not in bare conceit & mind, but so as he was ac­quainted with their state, as (namely) that it brought forth ioy & reioycing, & that is further amplified by the means whereby that reioycing was wrought (namely) by sight, and not by heare say, reioycing and beholding, which doth also proue the truth of his presence with them in the spirit, that he was so present▪ that he did looke on them, as if hee had beene bodily present, and that his beholding of them, is further enlarged by the matter and obiect of it, and that twofold, beholding their order and stedfast faith in Christ, that hee seeing their order and their stedfast faith in Christ, reioyced. Now before wee come to handle the parts of this verse in particular one thing of good vse and consequence is to be obserued from it in generall, we are to marke that this verse is inferd vpon the former as a reason of the Apostles eare, expressed in the former verse, hee was carefull that none should beguile them, why so? because he was present with them in his spirit and saw their good or­der [Page 467] and stedfast faith in Christ, that reason is to be marked, a man would thinke he should rather haue thus reasoned. I am with you in spirit, & I see some go about to beguil you therfore I am carefull that no man beguil you, but he saith not so, but I see your good order, therfore I am carefull that no man seduce you; from this manner of reasoning wee may take out this profitable lesson.

That in our best estate when we thinke our selues most Doct. 1 free from danger of temptation, yea,When we thinke our selues most free from dā ­ger of tempta­tion, then are we to be vigi­lant and wary and to watch ouer our own harts & liues. Rom. 11.20. 1. Cor. 10.12. when we find our selus most strong by the strength of grace & faith to withstand the assaults & temptations of Satan, or his in struments la­boring to beguile vs, & to draw vs to error in iudgment, to lust of hart, or to any sinfull action, euen then are we to bee vigilant, circumspect & wary, & to watch ouer our owne harts & liues, the Apostle was carefull to keep the Colossi­ans from seducement, when he knew them well ordred & stedfast in faith; So must we in our best & most secure e­state, as it may seeme to vs, feare & be carefull to auoid the danger of temptation, the Apostle saith to such as stand by faith, be not high minded but fear, & let him that thinketh he standeth, take heed least he fall, which places make no­thing against assurance of saluation in true beleeuers as the Papists vrge them, but are admonitions to stir them vp to vse means of securing themselues, by warines, & do prooue the point in hand, that euen thē when we stand & are sted­fast in faith, wee are with all circumspection, to auoid the danger of temptation, if we call to mind the place where, & the time whē our first parents were deceiued, we shal ea­sily yeild to the necessity of this duty, the place where they were tempted, seduced and ouerthrown, was Paradice, the time when, in their state of innocency. Now let no man vpō this conclude, therfore sinfull men though they be true be­leeuers may wholly & finally fall frō God, for there is not the same reason of the grace & creation,Note. & the grace of re­generation, by the grace of creation man, or Angell hath a power either to stand or fall, & this power is in it selfe but [Page 468] by the grace of regeneration such feare of God is put into the hearts of the regenerate,Ier. 32.40. that they shall not wholly fall from God, & this power of not falling from God is in them indeede but not from themselues (but that by the way) in that our first parents were tēpted & fell in Paradice in time of their innocency, it makes it most cleere (which is the in­tention of my speech) that in our best estate, we are not to be secure & think our selues free (I say not from tēptation) but from the danger of temptation; & therfore in our best estate when we haue most strēgth of grace, we are to be vi­gilant & to watch ouer our selues, least Satan circumuent vs, we see our duty, and that it may be thought vpon with profit, we must know that when Satan cannot preuail with vs to make vs comit grosse sins, Ʋse. when (we hauing strength of grace to withstand him) he cannot make vs sin by swea­ring,The duty vr­ged by an ar­gument from Sat [...]ns subtil­ty in temp­ting vs to sin. drunkennes, pride in apparell or other like fruits of ig­norance, & of an vnreformed soule, then hee will assaile vs with some spirituall temptation, for example, he will seeke to poison our soules with inward pride, to make vs (if possi­bly he can) to swell, and to be lift vp in regard of that very grace giuen, to with stand temptation, we therfore (euen as many as make conscience of known sins) are to watch ouer our hearts in this respect, least Satan get within our harts, and by his subtilty crewe be aware corrupt them, with this secret pride, & consider, that it is not enough for vs to dis­allow this corruption, as happily at the hearing of this ex­hortation, some will say; Oh, God forbid I should so foget my selfe as to think highly of that strength God hath giuen me, & to be lift vp wirh a conceit of that, I know it to be a sinne, and I vtterly disallow it, consider I say, that this is not sufficient, the Diuell will suffer vs to goe thus farre as in iudgement wee disallow it, so in affection wee must humble our selues in feare and prayer before the Lord, knowing this, that at one time or other, wee may bee tempted and sollicited by Satan, to this sinne of secret pride, and if in iudgement onely we disallow it, and bee [Page 469] not humbled in feare and prayer against it, we shall not be able to stand in time of temptation, our Sauiour there­fore hath taught vs, and he often repeats it, that wee are to watch and pray, that we fall not into temptation, it is woorth our marking that hee sayth, Mark. 13.33. take heed or looke, watch and pray, for ye know not when the time is, as if he had sayd, it is not enough for you to looke about you, to espy this or that sinne, but you are to watch ouer yourselues in regard of temptation to it, yea, to bee humbled in feare and prayer, that you may be strengthe­ned against it.

Come wee to the particular parts of this verse,Interpreta­tion. and first of the preuention of the question, the Colossians might make in these words, though I bee absent in the flesh, yet am I with you in the spirit, by the word (flesh) wee are to vnder­stand his body, as appeares plainely, 1. Cor. 5.3. and by the word (spirit) the minde and that not in substance, or any essentiall faculty, but in act or operation of his mind, the apprehension or vision of his minde, and that in truth, not in phantasie, his minde being enabled by the Spirit of God, truely to see and behold the state of the Colossians, thus then these wordes are to bee conceiued, though I bee absent from you in my body, yet am I present with you in the apprehension and vision of my minde, enabled by the Spirit of God, truely to see and behold your state.

Many things might hence with profit be noted, but that Doct. 2 which I will insist vpon is this, hence it is cleere,A mans body and his minde in respect of the apprehen­sion & thoght of it may bee farre disioy­ned one from the other. that a mans body and his minde, in regard of the apprehension, cogitation and thought of it, may be farre disioyned, the body may be in one placc & the mind in another, the A­postle in his body was at Rome, in his mind with the Co­lossians, our owne experience teacheth this, we can witnes it, that our bodies are sometimes in one place, when our minds are in another, if we desire proofe by plaine text of Scripture Isa. 29.13. this people, saith the Lord, come neer [Page 470] vnto me with their mouth, and honour me with their lips, but haue remooued their heart far from me, againe, Ezek. 33.31. the Lord saith, the people come as they vse to come, and sate before the Prophet, & heard his words, but would not do them, for with their mouths they made iests, their hearts were wandering after their couetousnesse, their mindes were vpon their profits in the world.

Ʋse. We see then the truth of this, that the thought of the minde and the body may be,When our mindes are sent out of our bodies in the thoughts of them they are to be well be­stowed. & are sometime farre disioy­ned. We are therefore to take heed that our mindes when they are sent out of our bodies be well bestowed, that they doe not straggle and and wander out into filthy lusts and proud imaginations, to thinke of new fashions, to bitter grudging, or into idle, vaine & foolish conceits it is accoun­ted by many for a part of mans liberty, that thought is free, but they that take that liberty, are brought into most gree­uous slauery, to becom slaues to their own wicked thoghts and vassals to the Diuell: wee must remember to bestow our minds wel, when they are sent out of our bodies, in the cogitations of them, & especially in the actions of religion and diuine worship, as in hearing the word, in prayer, &c. in hearing the word, we are to looke that our thoughts be spent vpon the word deliuered. In prayer that our mindes be lift vp to heauen, & wholly exercised in thinking on the goodnes, mercy, truth, might, power & maiesty of the Lord to whom we pray,Eccles. 5.1. so hath our Sauior taught vs to say, Our Father which art in heauen, &c. and it is Solomons reason, that we should not be rash with our mouths, nor that our harts should be hasty to vtter a thing before God, why? be­cause God is in heauen, and we are on the earth, therfore in praier to lift vp our harts, & to spend our thoughts wholly in thinking on the power, goodnes, mercy, truth and glo­rious Maiesty of the Lord. Now in this duty many are much defectiue, and many of vs in time of praier, rather think of any thing, then of the mighty power & Maiesty of him before whom we stand, we gaze here & there, we note [Page 471] this man, that woman, their gesture, their apparell, yea, the least toy that is about them, or els our minds are wandring after our pleasures or profits abroad; our owne hearts can tell vs, that thus it it is with many of vs, and this being so, we must know it is iust with the Lord to cast out our peti­tions, & to returne our prayers empty vnto vs againe, yea, to send them backe with a curse insteed of a blessing, they are abominable to the Lord, as himselfe hath sayd, incense is an abomination vnto me, &c. why was incense an abo­mination to the Lord, surely, because such as offred it,Isa. 1.13. did not offer it with inward truth of a sound hart, so if our prai­ers be offred to God, & our thoghts be carried clean away from him, they are abominable to him, and the sacrifice of fooles. Let vs then labour in hearing the word, in prayer & in other holy exercises, to set our selues in the presence of God, to thinke vpon his glorious Maiesty, and remem­ber withall God house is his chamber of presence, wherein we offer and present our soules and the secrers of our harts to be seene and censured of the Lord,

Come wee now to the effect of the Apostles presence with the Colossians, wherby he proues that he was present with them in spirit (namely) his reioycing, the word reioy­cing is heere to be taken in the naturall & proper significa­tion of it, that his heart was affected with ioy and comfort, in regard of the good order he saw among the Colossians, wee are to consider this effect together with the present state of the Apostle, he was then absent in body from the Colossians, yea, his body was held from them in prison at Rome, when he thus reioyced for their good order, and stedfast faith, he was then in his owne body afflicted, when his hart was thus affected with ioy for the good of the Co­lossians, this considered; the poynt instruction arising from hence is this.

That wee are not to suffer our soules (as it were) to bee Doct. 3 drowned in our owne sence and feeling, either of good or euill, our affections of ioy and sorrow, for it is true in both) [Page 472] are not to be kept within compasse of that we feele in,Our ioy and our sorrow are not to be kept within compasse of that we feele in or vpon our selues but our hearts are to reioyce or to be greeued as occasion is offered from the Church of God. or vpon our selues, but our hearts are to bee resolued, and further to breake out either in ioy or sorrowe, as occasi­on is offered from the Church, and people of God, wee are, after the example of the Apostle, euen then when our selues are afflicted, to ioy and reioyce at the hea­ring or sight of Gods mercy, and blessing vppon his Church and people, and againe, when our owne estate is prosperous, euen then to sorrowe and bee greeued for the affliction and misery of the Church and people of God; wee see the first of these prooued in the example of the Apostle in this place, and againe, 1. Thess. 3.7.8.9. hee sayth, when hee heard good tydings of the faith and loue of the Thessalonians, that he had consolation in all his affliction and necessity; that hee was aliue if they stood fast in the Lord, that he could not render due thanks to God, for all the ioy wherewith hee reioyced for their sakes before God.

For proofe of the second, that when we enioy health & prosperity, we are to sorrow & to be greeued for the affli­ction & trouble of the Church & people of God, which we either see or heare of, excellent & memorable is the exam­ple of Nehemiah chap. 1.4. though he for his owne parti­cular was in health, & high place, much fauored of the king yet when he hard of the affliction & distresse of Ierusalem, he saith he sat downe, & wept & mourned certaine daies, & fasted & prayed before the God of heauen, yea, he could not smother or dissemble his griefe, it appeared in his face insomuch as the king perceiued it, and demanded of him why his countenance was sad chap. 2.2. Adde to this that of Daniel, who though himselfe was in great honour and e­stimation, preferd aboue all the princes of Persia, & second to the King, yet in the middest of his prosperity, when he saw the captiuity still continued, Gods worship decaied, Gods people oppressed, his hart was heauy, his soul melted within him, & he humbled his soule with fasting & praier, [Page 473] and thus wee see it made cleare vnto vs, by the the exam­ple of such as were guided by the spirit of God, that our affections of ioy and sorrow are to be tempered not onely according to the sense of good or euill vpon our selues, but as occasion is offered from the Church of God.

And the reason of this may be taken from that simpa­thy and fellow feeling one member hath of the suffering, Reason. or honour of another, laid downe by the Apostle, 1. Cor. 12.26. If one member suffer, all suffer with it, if one mem­ber bee had in honour, all the members reioice with it. Now if many members suffer, or reioice with one, accor­ding to the state and condition of it, then surely must one member suffer with many, though it selfe bee honoured, and it must reioice with many, though it selfe be afflicted: and this doth conuince those of sinne, whose hearts are ei­ther dilated, and lift vp with ioy, or contracted and depres­sed with griefe, as they feele, either good, Ʋse. or euill on them­selues, and neuer regard the prosperity,Reproofe of such as either reioyce or are greeued as they feele ei­ther good or euil on them­selues, and ne­uer regard the prosperity or affliction of Gods church. or affliction of the Church of God: It is a true signe of a sanctified heart, and of a heart that hath fellowship with the Church and peo­ple of God, to reioice for the good of the Church when we our selues are afflicted, and to be grieued for the affliction of the Church, when we haue all things at will; yea it is an infallible signe of our true loue to Gods glory: if when our estate is prosperous, we can grieue for the troubles of the Church, heard of, or seene; but if our hearts be so ta­ken vp with the consideration of our owne prosperity, that sorrow for th'affliction of the Church cannot enter, and if wee cannot more sorrow in the sorrow of the Church, then reioice in our owne ioy, wee haue cause to feare that out hearts are not rightly affected to Gods glory: and to descend to some particular, let vs in this respect exa­mine our owne hearts, how they stand affected in re­gard of the present dearth, and scarsity, now begunne a­mongst vs: and further to bee feared, happily many of vs hauing better meanes then others, are not hitherto pinch­ed [Page 474] with it, onely thus farre that wee liue at greater charge then heretofore we did, but we are not so neerely touched with it as the poorer sort, who doubtlesse feele the smart of it. Now let vs examine whether we bee any thing grie­ued beyond that wee feele, or beyond that wee feare, to come vpon our selues, whether wee haue in vs Iobs affecti­on, Iob 30.25. whether wee now weepe with them that are already in trouble, whether our soules be now in hea­uinesse for the poore already pinched: come to the triall and duely examine the matter, we shall finde our selues far short of this affection, doe not we still continue our vani­ties, and superfluities, our great excesse in our feasting, wherein euery one makes a feast like to that of Nabal, 1. Sam. 25.36. What shall I say, of that brutish sinne of drun­kennesse, to which some still cleaue so fast, as nothing can remoue them from delighting in it, till the meanes where­by it is fostered be violently taken from them, as the Lord threatneth Ioel 1.5- Awake yee drunkards, and weepe and howle all yee drinkers of Wine: because os the new Wine for it shall be pulled from your mouth; doe not these things witnesse against vs, and make it most cleere to the world, and to our owne soules that we are far from fel­low feeling, and fellow grieuing for the afflictions of our poore brethren? Nay, do they not make it known that we are such as stand at defiance with the Lord; and that wee dare confront him & iustle with his iudgements, & feare not to rush on that woe. Isay 11.12. Well, let vs in the feare of God be admonished to take heede of this standing out with the Lord, doe wee prouoke him to anger, and not bring confusion vpon our selues, let vs remember that though wee yet feele not the smart of this famine, yet wee are to be touched with griefe and sorrow for the distresse of our poore brethren in this kinde, and in testimony of our true touch of heart, for them, to abridge our selues of that variety, that excesse, and superfluity in diet, wee were wont to vse,Note. riot and excesse in eating and drinking is a [Page 475] grieuous sinne at all times, but now it is a crimson sinne, a sinne of a double die, because now the Lord doth call in speciall manner to moderation: marke how the Prophet sets out the sinne of the people of his time, by this very circumstance, Isay 22.12. In that day when the Lord God of Hoasts did call vnto weeping, and mourning, and to baldnesse, and to girding with sackcloath, in that very d [...]y there was ioy and gladnesse, slaying oxen, and killing sheepe, eating flesh, and drinking wine, so if we now giue our selues to excessiue eating and drinking, it is a farre greater sinne then it is at other times.

It followeth, (beholding your order) the Apostle was enabled by the spirit of God in truth and not in phantasie, to behold the state of the Colossians. Whence, first wee Doct. 4 may note,

That the Apostle had the Spirit of God in extraordina­rie manner, euen to let him see the state of Churches farre remoued from him, yea he had the spirit of discerning, to know the state of particular persons, and so might lawful­ly pray against particular persons,Paul had Gods spirit in extraordinary manner and could discern the state of particular per­sons, & might pray, against particular persons. as he did against Alex­ander the copper Smith, 2. Tim. 4.14. because he was a­ble to discerne who were incurable enemies of God and who were not, and was carried with a pure zeale to Gods glory, not mixed with hatred, Vse. or corrupt desire of re­uenge. Thus may not we doe, being but ordinary men and indued with ordinary gifts:Woe beeing both ordina­rie men, and endued with ordinary gifts may not doe as Paul did. we may pray against the bad cause the wicked enemies of God maintaine, simply, and absolutly, but against their persons with this conditi­on, if otherwise the good estate of the Church cannot continue, or Religion be preserued.

We are furtherto mark, that the Apostle saith, he behol­ding Doct. 5 the good order amōg the Colossians reioiced;It is a great comfo [...]t to the godly to see others wel ordered and truly religious Hence wee may gather that it is a matter of great comfort to the godly minded, to see others well ordered, and stedfast in the faith, fearing God. And religious Dauid saith, He re­ioyced when they said vnto him they would goe into the [Page 476] house of the Lord, Psal. 122.1. It did him good at the heart, to see others forward in the seruice of God, and and their be many reasons why the godly minded doe re­ioice to see others fearing God, and religious.

Reason. 1 First, because they loue God, and think all to little that is done in his seruice, therefore they reioice when they haue helpers and such as will ioine with them in that ser­uice.

Reason. 2 Secondly, because they loue the Church of God they are glad when they see that number encreased.

Reason. 3 Thirdly, because they know such as feare God, will loue them and vse all good behauiour towards them, as the saying is, Like wil to like, and vse al kindnes one to an other, therefore the godly minded reioice when they see others renued according to the image of God like to themselues.

Vse. This being so, it a cleare case on the contrary that such are grieued and pine at them that feare God,Such as can­not abide thē th [...]t fear God but hate them and r [...]roach them are farre f [...]om the minds & Spi­rit of Gods children. Psal. 15.1.4. and cannot abide them (as the fashion of some is in this wicked age) such as spare not to breake out and to loade them with scornefull, and opprobrious termes, those are farre of from the minde and spirit of Gods children; yea, they shew themselues to beare the image of wicked Kain who flew his brother, and why? because saith Iohn, 1. Epistle 3.12. his owne workes were euill and his brothers good; yea, they beare the expresse image of the Deuill himselfe, who no sooner saw the image of God imprinted in man, but he sought to deface it, It is made a note of him that shall dwell in the Lords tabernacle and rest in his holy moun­taine, that he honoureth them that feare the Lord: and on the contrary, it must needes fall heauy on such as hate them, and repine at them, that is a signe they shall neuer dwell in the Lords tabernacle, but shall bee cast out from his presence for euer, and this ought to stir vs vp to be glad and reioyce, yea to take much delight in seeing others reli­gious and fearing God, and to honour them, and to make [Page 477] much of them, it is a sure signe that grace is truly wrought in our own harts, when we from the hart delight to see the image of it in others; The particular things the Apostle saw with ioy among the Colossians are expressed in the last words, your order and stedfast faith in Christ, by the word Order we are to vnderstand the manner of gouerne­ment Ecclesiasticall, that was amongest the Colossians,Interpreta­tion. the good order they held and kept in the regiment of their Church, together with the vigilancy, care and dili­gence of all men in their seuerall orders and degrees a­mongest them, that all and euery one was carefull to doe his duety in his place, and calling, that I gather from the contrary expressed by the Apostle, 2. Thessalonians 3.11. there are some which walke among you ( [...]) inor­dinately, contrary to [...] or [...] good order, and the Apostle explanes himselfe in the wordes following, they worke not at all, they are negligent, idle, and busie bodies, medling in matters that concerne them not, as the Apostle saith of idle hus-wiues, they goe about from house to house, ye [...] they are not onely idle, but also prat­lers and busie-bodies, &c. 1. Timothy 5.13. this then is the very meaning of the Apostle, that hee in spirit saw the good gouernement of their Church, and the vigilancie care and diligence of euery one in his owne place and calling.

First, let it bee heere obserued, that the Apostle looking Doct. 6 on the Ecclesiasticall order,Church gouernment be­ing seen to be d [...]fectiue ought to af­fect the godly minded with greefe and sor­row, but it is no sufficient cause of sepa­ration. and Church gouernment that was amongst the Colossians, and seeing that to be good he reioyced.

Hence we may gather by implication on the contrary. That the behoulding of bad Church gouernment, or of some defect in it, is to worke in such as are godly minded a greefe, and sorrow of heart, a mourning for that want, for that there is warrant, both by rule and example in the worde of God, I might shew it more at large but for that very cause, because there bee defects in the gouern­ment [Page 478] of the Church, to make separation from the church, I see no sufficient ground for that, this is the case of the separatists at this day, Vse. who because they conceaue some defects in the gouernement of our Church,Confutation of the separa­tists of our time. therfore rend themselues of, and make separation from vs.

I know they alleadge that our Church is Antichristian, and therefore they ought not to communicate with vs, Objection. but to come out from among vs, according to the rule of the Apostle, 2. Cor. 6.17. but indeede it is more then they are able to prooue, if they hold our Church to bee Anti­christian, Answ. then must it needs be such a Church as makes shew of professing Christ,, and yet is an enemy to Christ, in fundamental poynts of religion, for so doth Antichrist, & all his adherents; Now this they are neuer able to proue; it is a thing to bee considered, that our Church hath the same gouernment, and holdeth the same fundamentall points of religion, that the Church did in the time of king Edward the sixt, and many that then liued afterward suffe­red in Queen Maries time, and are accounted Martyrs by the separatists themselues, now no member of an Anti­christian Church can truly be called a martyr, for a mar­tyr is a witnesse to the truth, and therefore doubtlesse our Church is a true Church of God, I could wish that this might bee duely considered by the separatists, and such as incline to separation.

Let it bee further obserued, that one particular thing seene by the Apostle among the Colossians that gaue him contentment, and that hee saw with much delight and Doct. 7 with reioycing, was the care and diligence of all orders, and degrees amongst them,Diligence & orderly wal­k ng in our particular cal­ling is plea­sing to God, and to al good men. that euery man walked order­ly and diligently in his place and call [...]ng.

Hence it is cleere that diligence and orderly walking in a mans place and calling, is a thing both pleasing to God (for it is agreeable to his commandement) and a thing al­so pleasing and delightsome to good men, it doth mini­ster vnto them matter of ioy and reioysing, they delight to [Page 479] see it, we may obserue that Dauid Psalm 122. reioyced not onely to see that God had accomplished his promise, and placed his Arke in Sion, but that there was good order in the city of Ierusalem, there was carefull and conscionable execution of Iustice, and iudgement, verse 5. there were thrones set for iudgement, euen the thrones of the house of Dauid, it did glad Dauids heart to see thrones of iustice erected, and iudges and other officers carefully executing their office and function, the reasons of it are these.

First good men, such as feare God, they know that God Reason 1 hath set a comely order of the societies of mankind, both in Church and common wealth, that euery one should be seruiceable to others, which order is preserued and vp­held by carefull and diligent performance of duties in the seuerall places and callings of men, and is interrupted and broken by the contrary, by sloath and negligence, therfore they much reioyce to see men diligent and painefull in their places and callings.

A gaine good men know that careful walking in a mans Reason 2 place and calling, in conscience to Gods commandement, is a certaine marke of the feare of God, for the fear of God workes in men obedience to the word, and the worde tea­cheth euery man to walke carefully in his place and cal­ling, therefore they reioyce to see men so walking, and so expressing the feare of God in their liues, wee see then the trueth of this, that diligent and orderly walking in a mans place and calling, is a thing that drawes from good men good liking, and doth minister vnto them matter of Vse. 1 reioycing.

Would we then by good meanes gaine the good liking and approbation of good men,If wee would gain the good liking & ap­probation of good men we must walk di­ligently & or­derly in our seuer [...]ll cal­lings. which is a thing to bee thought on, as the Apostle teacheth, Philip. 4.8. a good name is much to be sought after Pro. 22.1. and that indeed is a good name when men heare well, for good things and of good men, it is no true honour to bee magnified of a multitude, and applauded of neuer so many wicked men [Page 480] would we by good meanes haue the good liking of good men, and doe that which may minister vnto them matter of ioy. Let vs then looke that we walke diligently, and or­derly in our seuerall place [...], and callings.

Ob.Happily some will say this is a needlesse and vnseasona­ble exhortation, we are well ordered in this respect, we are such as walke painefully in our places and callings, indeed it cannot be denied, but that some are diligent and paine­full in their places, Ans. they rise earely, and eate the breade of carefulnesse, I hope in conscience to Gods commaunde­ment, but be there none that liue inordinately? I wish it were so, but I may not iustifie the wicked, I must needs tell you, there be many that cannot wash their hands & cleare themselues of this sinne of inordinate walking, are there not many that spend many daies from morning to night in the tauerne, on the Ale-bench, is the number small of such as are common gadders to stage-playes? doe not troopes and multitudes flocke vnder those banners dis­played by the Deuill? and if this be not to bee disordered, and to liue inordinately, I know not what it is, and since I haue begunne to discouer this sinne of running to stage-playes; let me a little further in compassion to such as are guilty of this sinne,The danger of that sin of go­ing to stage-pl [...]yes. make knowne the greatnesse and dan­ger of it, and to this purpose consider wee these three things.

1 First, diligent and orderly walking in a mans place, (as we haue heard) makes the heart of good men reioyce, and on the contrary to see men walking inordinately must needs greeue the hearts, and vexe the soules of good men, and that is a thing not lightly to bee regarded, it was no small matter when the Lord told Zenacherib that Sion des­pised him, and laughed him to scorne Isay 37.22. so it is no light matter when the godly minded are iustly greeued marke what the Apostle saith, 1. Pet. 4.14. if such as belong to Christ be railed on, that rayling reacheth euen to the spirit of glory that resteth on them, so if men by disorder [Page 481] grieue the godly minded, they grieue not them alone, but the spirit that is in them, for they are not greeued, but as they are sanctified by the spirit of God.

Againe, such as runne to these vngodly spectacles, are 2 not only disordered persons themselues, and so a griefe to the godly, but as farre as in them is, they maintaine disor­der and inordinate persons, such are players, who are not ranged into any lawfull calling, and so partake with them in their sinne, as if they had not sinnes more of their owne.

Last of all let them remember what the wise man 3 saith Prouerbs 12.11. hee that followeth the idle is de­stitute of vnderstanding, and where doe men more as­sociate themselues with idle and vaine persons, then at stage-playes, they there ioyne with idle and wicked company, and such as by their oathes and blasphemies haue made the land to mourne, as saith the Prophet, Ieremie 23.10. there commonly they linke to euill com­pany, and euill company corrupts them with ill behaui­our, and ill company and ill behauiour brings them into a miserable condition, it strips them not onely of wealth, but of all good vnderstanding, and that being gone, they goe on in a sencelesse hardnesse, and see not the iudge­ments of God ouer their heads.

If then wee would not iustly grieue the godly minded, & in them the spirit of God, if we will not make our selues guilty of other mens sins, besides many of our owne, if wee would not iustly be stripped of all good vnderstanding, & so goe on in a sencelesse security, to our vtter destruction, let as many as are guilty of this sinne, repent and reforme themselues, and let vs all in the feare of God, bee admoni­shed to keepe our feet from running to such vngodly, yea dangerous and damnable exercises.

Come wee to the next thing which the Apostle saw among the Colossians (namely their stedfast faith in Christ, the wordes are in the originall, the Solidnesse, [Page 482] or Stedfastnesse of your Faith.

Obserue we heere that the Apostle ioynes these two to­gether, their good order, & their soundnes of faith, though faith be first in nature, yet good order in life is first seene, and by that did the Apostle gather the soundnesse of their faith; hence we may conclude.

Doct. 8 That sound faith and well ordered life euer goe toge­ther,Sound faith & well ordered life euer go together. howsoeuer good order, and holinesse of life, be not (as the Papists teach) the forme of faith, nor concurring as a cause in the act of iustification in Gods sight, yet is there a necessary concurrence, and coniunction of faith, & good life in the person iustified, the Apostle saith, Gal. 5.6. true faith is euer fruitfull, and working by dueties of loue in a mans place and calling, indeed, holinesse of life may bee disioyned from popish (catholike) faith, that being but a bare assent to the history of the gospell, such as is in diuells who beleeue and tremble, but sound and solide faith in Christ for remission of sinnes, and all other blessings, tem­porall and eternall, cannot choose but shew it selfe in du­ties of loue, and many good fruits woorthy amendment of life.

Vse. It is therefore a sophisme, and a deceit of the flesh, hel­ped forward by the subtilty of the Deuill,It is a deceit of the flesh to thinke that true faith and disordered life may meet together. to thinke that true faith, and disordered life may meete together in one and the same subiect; to think (as the most do) that though they be swaggerers, swearers, &c. yet they haue true faith in Christ; but can true faith in Christ for remission of sins, and many sinnes dwell together? it is not possible, they that so think, neuer felt the power of Gods grace and mer­cy in Christ, and I dare be bold to tell them, they are yet in their sinnes, whose hearts are possessed with such de­ceauing thoughts, and know it for a trueth, wee finde it in the worde of trueth, 2. Peter. 1.9. hee that doth not ioyne to his faith, vertue, and with vertue, knowledge: &c. is blind and cannot see farre off, and hath forgotten that hee was purged from his olde sinnes, he doth not remember, [Page 483] nor thinke on the power of the bloud of Christ, that that is able to wash away the guilt and punishment of his sinnes and to purge out the corruption of sinne, hee that is not purged from the corruption of sinne is not washed from the guiltinesse of sinne.

We are further to mark that the Apostle saith not bare­ly (beholding your faith) but with this addition (your stedfast) or as indeed the words are (the solidnes, soundnes and firmament of your faith.) Hence we may take vp this conclusion.

That true faith in Christ is no windy vanity; no empty, Doct. 9 vast, hollow, or hypocriticall semblance or shew, but in what heart soeuer it is wrought, it hath a true, sound, and solid being,True faith in Christ is no windy vanity nor empty shew but hath a true sound & solid being. it is as a solid body, without rottennes, or con­cauity, without hollownes, or deceit, Hebr. 11.1. it is saide to bee the [...] (that is) the substance or ground of things hoped for, Heb. 3.14. the beginning or foundation wherewith we are vpholden, Hab. 2.4. this point is made most cleare, by the opposition there made by the Prophet betweene the faith of the iust, and the infidelity of the vn­iust, the vnbeleefe of the vniust is compared to a swelling bubble, for the words are, hee that swelleth as a bubble, or the vniust that lifteth vp himselfe as a bubble, so as hee seemes as a mighty mountaine, and yet is but as a windy bladder or bubble, his minde is not sound or vpright in him, but the iust shall liue by his faith, his faith bee­ing no vaine nor empty thing shall vphold him, and mi­nister patience, and true comfort vnto him, which is a pregnant proofe of this, that true faith is no empty shew, but a sound and solid thing.

The reason of this is plaine, Reason. be [...]ause true Faith in Christ is a speciall worke of the spirit of God, and therefore it is solide and sound, for all the workes of the spirit are truely, soundly, and substantially wrought; Satan can thrust vpon men the counterfeite,Note. the shew and seeming face of ver­tue and grace, but not the substance and trueth of any [Page 484] grace, if grace bee truely wrought in any, it is sound and solide.

Quest. Happily some, who do not well conceaue the meaning of this conclusion, will desire to be resolued what I meane by a solid faith.

Answ. This to some may seeme harsh, and hard to bee vnder­stood, for their satisfaction, let them know that then faith in Christ is saide to be found sound and solid, when those things that are essentiall to faith, and of the nature of faith, as knowledge of Christ, and of his benefites, and appre­hension and application of the same, concurre and meete close together, that is properly saide to bee a solide body, whose parts are not loose and scattering, as it is in a wooll, or the like, but are neerely conioyned, close and compact together as we see in marble, gold, or such like hard things, so faith in Christ is then indeed a solid faith, when the parts of it, namely knowledge of Christ & of his benefits, and apprehension and application of them, are conioyned, & as it were compact together, when a man doth truly know Christ and his benefites, as he is reuealed vnto him in the word and Sacraments, and doth truly apprehend and ap­ply the same to his owne Soule, to his iustification, then is his faith a solid faith, & wheresoeuer faith is truly wrought in this sence, it is sound and solid.

Object. It may bee some will say, there bee many doubtings in the minds euen of them that truely beleeue, therefore true faith, though truly wrought by the spirit of God, hath in it a hollownesse, and is not sound and solid.

Answ. To this I answere that doubtings indeede are in the mindes of true beleeuers, and they are and shall be euer troubled with them, but wee must know that doubtings are not of the nature of faith, they arise from our corrupti­on and infirmity, and doe assault and set vpon faith, but they are not in the nature of it, they doe many times much weaken faith, yet notwithstanding faith may bee still a true, sound, and solide faith, for wee must learne [Page 485] to marke a diffetence betweene hollow hypocriticall faith and a weake faith, these two are not both one, a weake faith, a faith much lessened in the measure by diff [...]dence and doubtings may be formal, that a sound and solid faith,Note. it being (as ye haue heard) then solid, when there is, thogh weake, yet a true knowledge, and apprehension, and ap­plication of Christ, and of his benefits, and thus wee see it made cleare, that wheresoeuer true faith is truly wrought, it hath a sound and solid being, the things essential to faith as knowledge, apprehension, and application, they meete close together in such a faith.

This doth first discouer vnto vs that popish iustifying Vse. 1 faith is no sound & solid faith,Discouery of Popish iusti­fying faith to be no sound and solid faith the Papists make it knowne in their doctrine and writings, that they disclaime, and renounce particular apprehension and application of Christ, and of his benefites, they publish it to the world that they hold that to be but an impudent fiction, & what is this, but to let the world see the vnsoundnesse, and dis­ioynted loosenesse of their faith, and their faith is no better then a loose knowledge, or at the most, a bare assent to the trueth of the articles of our faith, which may bee in very reprobates, yea in the Deuils themselues; true faith (as I haue prooued) is absolutely sound and so­lide, hauing knowledge, apprehension, and application concurring and meeting close together. Now they disioyn these, one from the other, yea they cry shame vpon parti­cular application of Christ, and of his benefits, and there­fore there is no soundnesse nor sauing substance in popish iustifying faith.

Againe the doctrine deliuered makes knowne vnto vs, Vse. 2 that the faith of many amongest vs in our Church is no true faith,Discouery of the faith of m [...]ny in our Church is no true faith. because the faith of many wants that solide soundnesse that ought to bee in true iustifying faith, for why? may that in any wise bee called true faith that comes farre short of the faith of very Deuills, who be­leeue and tremble? without question it may not, and [Page 486] are there not many amongest vs, who neither know that which the Deuill beleeues, nor yet through the hardnesse of their hearts, can tremble at the iudgements of God, as he can, but (to hold vs to the point) doe not the greatest number amongst vs rest in their bare knowledge of Christ and neuer ioyne vnto that knowledge any true apprehen­sion, and true application of Christ, and of his benefites to themselues? I know wee are prone to thinke well of our selues, our owne corrupt hearts will flatter vs, and tell vs that wee ioyne to our knowledge true apprehension and application of Christ, and of his benefites, and there­fore haue a sound and solid faith, but let vs ioyne issue and come to the triall.

Two things discouer whe­ther we ioyne to our know­ledge of Christ and his benefite true apprehension and applicati­on of them or no.There bee two special things by which wee may truely know whether we ioyne to our knowledge of Christ, and of his benefits true apprehension, and application of them or no.

The first is the proper fruites euer following a iustify­ing faith; I say the proper fruites following it not such as may be common to it with nature, as ciuill life, iust dea­ling, and the like, which may be in naturall men and vn­beleeuers, but the proper fruites of it, as an inward loue 1 of God in his worde of promise, a feare of God in his worde of threatening, a subiection of the heart and life to the will of God reuealed: and a continuall lifting vp of the heart in prayer, and thankesgiuing to God, these are the proper fruites that euermore follow a iustifying Faith.

2 The second is the power of iustifying faith in the time of temptation, that being then as a shield Ephesians 6.16. as a brest-plate, 1. Thessal. 5.8, yea as Saint Iohn saith ex­cellently well, 1. Iohn 5.4. The victory that ouercom­meth the world, it being a notable instrument of the ho­ly ghost, by which wee withstand the lusts of the flesh, the corruption of the world, and the temptations of Satan, and ouercome them, or if wee be ouercome by any temp­tation, [Page 487] yet it is (by reason of our faith) with much striuing and reluctation, euen against our best pleasing sinne, by these two things we may trie whether we ioyne to the knowledge of Christ, and of his benefites true apprehen­sion, and application of them, or no, and if many of vs by these things duely examine our selues, without partiall affection to our selues, we shall find that wee are farre short of a sound and solide faith, where is that man or that wo­man, who hath true inward loue to God in his worde of promise, and doth truly feare God in his worde of threat­ning, and hath his heart and life subiect to the will of God reuealed, and doth continually lift vp his heart in prayer, and thanksgiuing to God? and where is that man or wo­man that feeles the power of faith in time of temptation effectuall to withstand sinne, yea to striue against the best pleasing sinne, and to carry the heart against that sin, which his heart naturally loueth, liketh, and much affecteth? nay who is it almost, that is not carried with the full swinge of his owne heart, and with much pleasure to the commit­ting of his best beloued sinne? it may be there is in a man sometimes a conflict betweene his conscience and affecti­on, which indeed may be in natural, and wicked men, but where is he whose heart is carried against the naturall in­clination of it? for that is a fruit of grace, I leaue it to our owne examination, and this my speech to the blessing of God, and further to bee thought on by our selues, and that wee may bee mooued to ioyne to our knowledge of Christ, and of his benefites, not an hollow but a true ap­prehension and application of them, which euer receiues strength from Christ, both to accomplish good, and to re­sist euill; let vs remember that nothing but a sound and solide faith shall stand vs in steed, at the hower of death, or at the great day of the Lord, let a mans outward and ciuill carriage bee neuer so excellent, yea if hee could match the righteousnesse of the Scribes and Pharisies, which for outward shew was without any exception, yet [Page 488] if hee haue not a righteousnesse exceeding that, euen the righteousnesse of a sound and solid faith, hee can neuer bee saued Mat. 5.20.

The next thing we are to marke from the words of the Apostle is, that hee sets out the solidnesse of the faith of the Colossians, together with the obiect of it, (namely) Christ (your stedfast faith in Christ) which phrase cannot with any likelihood at all, bee taken, for giuing credit to the things spoken by, or of Christ, but for iustifying faith.

Hence I will but call to minde a point I haue heereto­fore handled, it is worthy often to be remembred (name­ly) this.

Doct. 10 That true iustifying faith is bounded and set on Ie­sus Christ onely,True iustify­ing faith is bounded and set on Christ Iesus onely. hee is the proper obiect of it, howso­euer Faith in a generall sence and reference respecteth the whole worde of God, yet as it is an instrument of iu­stification, it beholdeth the speciall mercy of God in Ie­sus Christ, and doth apprehend and apply Christ and his merits.

Hence it is called the Faith of Iesus, Romanes 3.26. Vse. 1 and this is carefully to bee obserued, because in this res­pect onely is faith saide to iustifie,Faith as a ver­tue or for the dignity either of it sel [...]e or of any action of it doth not iu­stifie. faith doth not iusti­fie any thing at all as it is a grace wrought in the heart, or for the dignity and worthinesse, either of it selfe, or any other action of it, but onely by relation to Iesus Christ, because it takes stedfast hould of Christ, and doth truely apprehend and apply his perfect righteousnes and merits.

The Church of Rome acknowledgeth faith to iustifie, but how? forsooth as an excellent vertue bringing forth m [...]ny gratious motions in the heart, as a feare of hell a loue of God, a consideration and desire of life eter­nall, and so making worthy ex congruo (as they speake) to receiue grace and iustification, which is a doctrine diuellish and dangerous, and flat contrary to the trueth [Page 489] of the word of God, Rom. 3.27.28. the Apostle opposeth beleeuing, and working, faith, and workes, therefore faith as a worke or vertue doth not iustifie, for then the Apo­stles opposition were ouerthrowen, then beleeuing and working might stand together, which are made opposite in the act of iustification in Gods sight.

Againe, this is to be marked of vs, that faith doth iusti­fie Vse. 2 onely by relation to Christ, to keepe downe the rebel­ling pride of our nature,Against the rebelling pride of our nature. it is the pride of our corrupt na­ture, to looke for iustification, and saluation by something in our selues, if men liue orderly in ciuill fashion, hurt none and doe good to many, then they thinke, they cannot chuse but goe to Heauen, thus doth the Diuell teach them to goe beyond the doctrine of the holy Ghost; hee hath taught that good life and conuersation serues as an eui­dence, and necessary proofe of faith in the bloud of Christ, by whom wee are iustified, and the Diuell hee teacheth to aduance it higher, euen to shoulder out Gods grace, and the merits of Christ in our iustification, wee must remem­ber what the Apostle hath taught vs, Gal. 5.4. if wee looke to bee iustified by any thing in our selues, wee are aboli­shed from Christ, we must therefore in the case of iustifica­tion, cast from us all confidence in any thing, that is in our selues be it faith, or whatsoeuer it is, iudge our selues, con­demne our selues, in regard of any thing in vs, and plead nothing but mercy and forgiuenesse, we must goe out of our selues, and fixe our faith vpon Iesus Christ, and be per­swaded in our hearts, that his death is our ransome, his righteousnesse, our righteousnesse, make him our perfect Sauiour and Redeemer, and build vpon him as a rock that neuer can be shaken.

This verse, together with the seauenth, as they haue re­ference to the generall proposition layd downe verse 3. that in Christ all things needefull to saluation are to bee found, they containe an exhortation to cleaue to Christ, as the onely way to life, the onely root and foundation of all true happinesse and comfort, therefore the Apostle sayth, walke in him, rooted and built in him, and stablished in the faith as ye haue beene taught, &c. but as this 6. verse hath more neere connexion with the verse immediately going before, it is inferred vpon it, as an exhortation to the Co­lossians, to goe on in Christ as they had begunne, both in faith and in good life, expressed in the words (walke in him) together with the manner how they were to walke in him (namely) as they had receiued Christ Iesus, who is further set out by his title (Lord) and that with an emphasis with addition of the article ( [...]) the Lord, or that Lord.

Interpreta­tion.Let vs come to examine the words of this verse (as yee haue receiued Christ) (that is) as ye haue beleeued in Christ, for the Apostle hauing spoken of the sound faith of the Colossians in the verse before, he infers vpon it, as ye haue therefore receiued Christ Iesus the Lord, so walke in him, and these two being thus conioyned by the Apostle, wee cannot but vnderstand by receiuing Christ, beleeuing in him. 1. Cor. 15.12. wee finde the taken promiscually, in co [...], as hauing both one sence and signification, in the first verse it is sayd, the Gospell which ye haue receiued and verse the 2. except ye haue beleeued in vaine, the Apo­stle makes them of equall sence and signification (the Lord) (that is) the onely true Lord, and perfect Sauiour, by way of distinction, to put difference betweene the true Christ preached by the Apostle, and a false counterfet Christ taught by false teache [...]s, (so walke) (that is) so liue, it is a [Page 492] knowen phrase of Scripture to put walking for liuing, but with this addition (in him) it implies thus much, that they should goe on in their faith in Christ, and lead their liues by faith in him, and by the motion of his spirit according to his will, for that is to walk in Christ, as to walk in the law and commandements of God, is to frame the life accor­ding to the preseription of his law and commandements; thus then these words are to be conceiued, as if the Apostle had sayd.

Now from this ver. in generall, in that the Apostle doth exhort the Colossians to goe on in faith as they had be­gunne, is offered to our consideration this generall con­clusion.

That as we haue begun in any grace, be it faith, the feare Doct. 1 of God, humility, or any other,As we haue begunne in any grace so are we to goe on in the same. so are we to goe on in the same as we grow in yeeres, so are we to grow in grace, the Psalmist saith of such as be planted in the Lords house, they still bring forth fruit in their age Psal. 29.14. and there is reason for it.

Because where grace is truely wrought, Reason. it extends it selfe not onely to all the powers of the soule, but to all the parts of the life, and this is a maine difference betweene grace truely wrought and the counterfet shew of it.

The one holdeth out and encreaseth, and the other is temporary, and vanishing as the morning dew, as the Pro­phet speakes, Hos. 6.4.

The holy Ghost doth often vrge this vpon vs, that wee are to grow in grace, teaching therehy the necessity of this duty, therefore let no man think much to heare of it often, for I doe but now remember vnto you that which heere­tofore I haue handled at large, and the rather I recall it to minde, because many are much wanting in this duety, as [Page 492] men grow in yeeres, Ʋse. so they grow, not in grace, but in loue and affection to the things of this world,Reproofe of such as grow not [...]n grace as they grow in yeeres. who are more ignorant of the things of God, then commonly some of great yeeres? who are more couetous then they? who are more auerse and backeward to euery good duty, and euery good action? it is needfull then we should after bee put in minde of this, that as we grow in yeeres so we are to grow in grace, therefore to adde something to that which heer­tofore hath beene sayd to this purpose, let vs first remem­ber what Solomon sayth, Prou. 16.31. age is a crowne of glory, when it is found in the way of righteousnesse, not when it is begunne, but when it is continued in that way, then it is honourable; what is it then, found in the way of sinne? surely, farre from honourable, it is then base and contemptible, aged persons found ignorant and sinnefull, forfeit and lose the reuerence and respect that should bee giuen them amongst men.

Againe, let it bee thought on, that it is a forfeiture and losse of Gods fauour, when aged persons are found in the way of sinne, what they haue beene in times past it skils not, if they haue beene forward in the feare of God heere­tofore, and now are wholly fallen away, and with Demas embrace this present world, if they haue wholly lost their first loue,2. Tim. 4.10. Coloss. 4.14. zeale, &c, the Lord will take them as hee findes them, Mat. 24.46. that seruant is blessed whom his master at his comming shall finde doing his duty, but as it follow­eth ver. 48. if that euill seruant shall say in his heart, my ma­ster doth deferre his comming, his master will take him as he findes him, all the righteousnesse men haue done, shall not be remembred, if the Lord finde them doing wicked­ly, as appeares plainely, Ezek. 18.24. and indeed it shall stand vp in iudgement against them: if then we would not lose the honour that of right is due from men to old age, if we would not forfeit the fauour of God, & being found by him in the way of sin, encrease the waight of our iudg­ment, let vs labour to grow in grace as we grow in yeeres, [Page 493] and as we goe before others in age, so let vs exceede them in the graces of Gods spirit.

The next thing we are to marke, is the inference of this verse vpon the former, it depending on the former, as a conclusion, and exhortation grounded vpon it, the Apo­stle saith, he saw in his Spirit the stedfast faith of the Colos­sians, and vpon that doth inferre this exhortation, there­fore as you haue receiued Christ Iesus the Lord so walke in him.

First he sheweth they were sound in faith, and then doth wish and exhort them to goe on as they had begun.

Hence we may gather.

‘That proceeding and going on in religion must bee Doct. 2 vpon a good ground, and a good beginning,Proceeding and going on in religious must be vpon a good groūd. men are not generally to proceed in religion as they haue begun how soeuer, but hauing begun well and in the truth, then they are to goe on.’

For why? there may bee a beginning in errour,Note. and to go on in errour being conuinced by euidence of the truth is obstinacy, & if the error be in the foundation of religion, it is heresie, and to go on, yea, to run with speed out of the way, it were better to turne backe, euen zeale it selfe, ear­nest loue of religion, and of such as are religious, it must be bounded and kept within a right compasse, it must be squa­red by the rule of the Apostle Gal. 4.18. it is a good thing to loue earnestly alwayes in a good thing &c. this beeing so, the Papists haue no reason to open their mouths, Ʋse. and to cry out against vs for our separation from them,Our separati­on from the Papists iusti­fied. because wee walke not in that religion our forefathers receiued of them, and because we hold not communion with them in their idolatry and superstition for that were to goe on in a wrong way, I know they brand vs with the marke of Heretickes, in forsaking (as they say) the Catholicke so­ciety, but they are easily answered, that wee haue se­parated our selues not from the Catholique Church of Christ, but from the malignant Antichristian syna­gogue [Page 494] of Rome, and haue gone out of Babylon, as the ho­ly Ghost hath commanded Reuel. 18.4 that wee should not communicate with her in her sinnes, and so bee parta­kers of her plagues.

Ob. But (say they) do you think all that communicate with the Church of Rome, being (as you say) Babylon, are li­able to the plagues of Babylon? what say you then to your own forefathers who liued & died in the time of popery? will yet say they were all cast away and condemned? see the cunning of these men to bleare the eyes of the world, and at this doe many weake and simple Christians stum­ble.

Ans. I answer them no, we are not so to thinke, that were to step vp into Gods iudgement seat, and to limit the power, and goodnesse of our most powerfull and gracious God, we are to perswade our selues, that at one time or other, & by one way or other, the Lord gaue light, and an holy de­parture in his truth, to as many as did belong in his electi­on, euen in the middest of the darknesse of popery, we find it in the booke of God, Melchisedecke, Naaman the Assy­rian, Cornelius and others, hauing (for any thing we know) small or no means of true knowledge, yet by the working Spirit of a gracious God, were mercifully pulled out of ig­norance, and worshipped the true God, therefore wee are comfortably to hope of our forefathers liuing in time of ignorance that they found mercy with the Lord, & to this purpose we haue an excellent place, Reuel. 9.4. where it is sayd, it was commanded to the Locusts rising out of the smoke of the pit, that they should not hurt the grasse of the earth, neither any greene thing, neither any tree: but on­ly those men which haue not the seale of God in their fore­heads. A sweet testimony of the power and mercy of our most gracious God, who can, and no doubt did, euen when Antichrist was at his height, and in the middest of his Romish Locusts, preserue his chosen from hurt by thē, to their destruction. We see then how we may with com­fort [Page 495] answer the cauilling questiō of the popish sort touching the state of our forefathers, we see also our separation from their heretiall synagogue iustified.

Heere againe we are to marke the phrase of the Apostle, he sayth not, as ye haue beleeued, but as as ye haue recei­ued, thus he sets out the nature of [...]ge faith.

That true faith it a receiuing of Christ with all his bene­fits, Doct. 3 True faith is a receiuing of Christ with al his benefits. and this is confirmed by that Ioh. 1.12. As many as receiued him, to them he gaue power to bee the sonnes of God, euen to them that beleeue in his name, where we see beleeuing and receiuing Christ are made both one; and this is a matter of great comfort to all that truely beleeue in Christ,Comfort to all that truely beleeue in Christ. they by faith doe really receiue Christ,Vse. they doe it not (as the Papists cauill) in meere imagination, but re­ally they receiue him, and so stand truely and really iust in Gods sight by Christ his righteousnesse, being imputed vn­to them, and receiued by them, now this comfort the Pa­pists labour to wrest from vs, and against it they reason thus.

If a beeleeuer bee truely and really iust by Christ his righteousnesse imputed and receiued, Objection. then was Christ tru­ly and really a sinner by our sinnes layd on him, for you will not say, he was a sinner by infusion of sinne, but by sin imputed to him, now (say they) that cannot be, that hee was truely a sinner by sinne imputed vnto him, for hee is not truely a sinner that payes the debt of sinne, an inno­cent and iust man may doe that, but he is truely a sinner, that either hath sinne truely in him, or is so by imputation strucken, that the sinnes are made his owne really, and he in all respects to bee dealt withall, as if he had sinned him­selfe, but to say that Christ was so a sinner, is to say, he was auerted from God, the slaue of the Diuell, & sonne of per­dition, which is blasphemy.

I answer, Answ. he is truely a debtour that vndertakes the debt of another, and of his owne accord bindes himselfe to pay the debt, and thus did Christ, he willingly vndertook the [Page 496] debt of Gods chosen, and so become truely a debtour for them.

Againe it is no blasphemy to say that Christ hauing out sinnes on him, was in that respect to God for vs, as euery one of vs is in himselfe to God, they are the words of the Apostle Gal. 3.13, that hee became a curse for vs &c. and so redeemed vs from the curse of the Law, therefore let not the Papists thinke to wring this ground of comfort from vs, that Christ willingly vndertaking to satisfie for our sinnes, became truly a sinner, by our sinnes laid vpon him; and wee againe became truely righteous by his righteous­nesse receiued by true faith, the comfort of this will neuer faile vs.

The next thing we are to marke in this verse is, that the Apostle sayth, the Colossians receiued Christ Iesus (the Lord) adding these words (the Lord) by way of distincti­on, to put a difference betweene the true and false Christ, for false teachers preached Christ Iesus, onely as the sonne of Dauid, and ioyned Moses vnto him, and made a mixture of the Law and the Gospell, and vrged circumcision as ne­cessary to saluation, but the true Apostle taught Christ Ie­sus as the onely true Lord and Sauiour, and so the Colossi­ans receiued him, hence I gather.

Doct. 4 That Christ must be taught, and must be receiued with due respect of his glory, as the onely Lord of life, and as a perfect Sauiour,Christ must be taught and receiued as the only Lord of life and as a perfect Sauior or else he is not taught, nor receiued, as he ought to be, wee finde Act. 3.14.15. Saint Peter in his sermon giues him these titles, the holy one, and the iust, the Lord of life whom God hath raised from the dead &c. and that iustly, he being properly, and by nature holy and iust, and making all his members so, and he being the au­thour and giuer of life and glory, and so is he to bee taught and so to be receiued; Saint Iude in his Epistle verse the 4. saith that certaine intruding deceiuers did deny Christ Iesus, and marke how hee describes him, that onely ruler who is God and our Lord Iesus Christ, for so the words are to be read.

Now this I note to let vs see that the Papists are in this regard blame woorthy, Ʋse. and iustly to bee taxed they teach and professe Christ to bee a Sauiour,Confutation of the Papists. yet not a perfect Sauiour in himselfe by merit, but a Sauiour in vs, and in­deede onely an instrument of Saluation, giuing vs grace to merit, our owne Saluation, for they teach that through his merits, God doth poure into euery true Christian a particular iustice or righteousnesse, whereby he is sanctifi­ed and made able to doe good workes, and to merit eter­nall life; they be their owne words; and so they derogate & detract much from the glory of Christ, yet they are not or at the least seem not so perswaded, they would make the world beleeue they honor Christ, much more by their do­ctrine then we do by ours, though we teach that Christ is a perfect Sauiour in himselfe, in regard of merit, and that only our faith doth apprehend and apply his perfect righ­teousnesse & merit, they plead thus for themselues.

Say they, Object. power giuen to vs throgh the merits of Christ to merit our owne saluation, it is a greater gift then faith to lay hold on his merits to our iustification, it is a greater gift to make vs able to merit our own saluation, then to giue vs faith to apprehend the merit of Christ to our iustification and saluation, and so it doth more magnifie the merit of Christ, for the greater the gift is, the greater is the glory of the giuer, therefore (say they)our doctrine doth more ho­nour Christ then yours, to this I answer. Answ. First, they must prooue out of the word of God, that such power is giuen thē, which they are neuer able to do, before they make cō ­parison betweene that power & faith. Again I answer thē, it is a greater gift of God to vouchsafe vs eternall life with­out any desert of ours thē to make vs able to deserue it, it is more for the glory of God, and it doth more magnifie Gods grace and Christ his merits, that wee should haue e­uerlasting life of the free gift of God, through the merits of Christ apprehended & applied by faith, then of our deser­uing by his gift, therefore it is a meere cauill and shift [Page 498] of the Papists, thus to plead for defence of their doctrine and we are to renounce it, as much derogating and detra­cting from the glory of our onely Lord and perfect Saui­our Christ Iesus.

Come we to the last words of this verse (so walke in him) In that the Apostle doth testifie of the Colossians in the verse before, that they had stedfast faith in Christ, and in this verse, that they had receiued and truly beleeued Ch [...]ist and vpon this doth exhort them to walke on by their faith we are taught.

Doct. 5 That a good Christian must not only beleeue in Christ, & by his faith receiue Christ,True belee­uers must not only beleeue in Christ but must also liue in Christ by faith and by the motiue of the Spirit. & his benefits, for remission of his sinnes, & to his iustification, but his whole life must bee a walking and going on in that faith; a true Christian must not onely beleeue in Christ, but he must also liue in Christ by faith, and by the motion of his Spirit, wee haue this further prooued vnto vs by the example of our Apo­stle Gal. 2.20. he sayth, that Christ liued in him (that is) by his spirit and in that, that he liued in the flesh, hee liued by faith in the sonne of God, Gal. 3.11. hee makes it generall citing the words of the Prophet, that the iust shall liue by faith, and Rom. the 8.1. hee sayth, such as are in Christ, walke not after the flesh but after the spirit, and indeede as many as beleeue in Christ to their iustification, must also liue in him by faith, and finde him powerfull in them by Spirit, to their sanctification.

The poynt no doubt is cleere, for the truth of it; yet hap­pily some may desire to bee more particularly enformed touching this duty,How wee are to liue by faith in Christ in our generall calling as Christians, & in our particu­lar places and callings. and may demand how they are to liue by their faith in Christ, the generall being not so easie to be vnderstood; know therefore for our better and more spe­ciall instruction in this poynt, that our faith in Christ, must shew it selfe powerfull, not onely in our iustification in the sight of God, and in our inward renouation, faith purifying the heart Act. 15.9. which things are not so sensible and easie to bee discerned, but wee are to walke by our faith in [Page 499] Christ, our faith is to bee working in our outward actions both of religion, and generall calling, as we are Christians, and in the outward actions of our particular places and callings.

How is that may some say? Quest.

I answer, Answ. when faith makes vs doe the workes of our cal­lings in hearty and sincere obedience to Gods comman­dements, with diligence and with prayer in quietnes and contentment, referring the successe of our labours to the Lord, when we labour in our callings therein to obey the commandements of God & do our office with diligence, calling on God for a blessing on our labour, and for the issue of our labours we rest our selues vpon the promise of the Lord, Heb. 13.5. I will not faile thee, neither forsake thee, then we walke by faith in the outward workes of our particular callings.

Againe, our faith is to shewe it selfe powerfull in our outward crosses and afflictions that befall vs in our bodies or goods,How faith must be pow­erfull in our outward cros­ses & afflicti­ons. wee are then by faith to rely vpon that promise of God, 1. Cor. 10.12. that the Lord will either giue strength to beare them, or deliuerance out of them, and though temporary things faile vs, yet we are by faith to re­taine hope of mercy and of life eternall, and to wait on the good pleasure of the Lord for our deliuerance, the Prophet sayth; Isa. 28.16. he that beleeueth shall not make haste; thus we see in some part how we are to liue by our faith in Christ, in regard of our outward actions, both of religion and of our particular callings, and in the outward afflicti­ons of this life.

And these things I rather insist in, Ʋse. which are things more sensible and familiar,Reprofe of them who liue not by faith in Christ that heereby wee may trie our selues whether wee walke in Christ, and liue by faith in him or no, and if by these things wee try our selues, we shall finde that many of vs come short of this duty, for why? doe not most amongst vs spend their dayes in the cares of this world? they care not onely to doe the workes [Page 500] of thelr callings, which is commendable, but they care for the issue of their labors, which belongs only to God, and these cares, so take vp their hearts, that no good thing can enter into thē, & do not many seem to trust in God so long as it pleaseth him to vouchsafe vnto thē the means of life, & maintenance but if these be taken away then they are confounded in themselues, as if there were no God to care for them; is this a life of faith? no, no, this is to liue by sence, like bruit beasts, this is not to trust God vppon his word and promise, but vpon his pawne, like the distrustfull vsurer, who will not trust a man without some specialty, or some pawne, so if the Lord please to lay downe his pawne as mony, goods, lands &c. and leaue them in our hands, wee trust him; but if these bee taken from vs, wee doubt of his prouidence and goodnesse, and breake out in­to distemperd speeches, yea, some are so distrustfull of the prouidence of God, that they think when they haue plen­ty of outward things, if they should bee somewhat liberall towards good vses, then they and theirs might happily be brought to want, see how cunning our owne corruption is to deceiue vs, what is this but to prooue against our selues, that we are not the children of God, for wee know wicked men are tender ouer their owne children, euen beares and lyons prouide for their yoong, shall then the God of all goodnesse wlthdraw his hand from helping his sonnes & daughters, and making supply with interest of that they giue to a good vse, it is not possible, let vs then be better ad­uised; & that we may be stird vp to this duty now deliue­red, know wee this for a truth, if our faith bee not in some measure powerfull in all actions and passions of our liues wee yet beleeue not in Christ to our iustification, but wee are yet in our sinnes, and our case as yet is damnable for without question, as many as haue receiued Christ Ie­sus by faith to their iustification, cannot but feel the power of that faith to their renouation, and in the whole course of their liues; let them as many as hold themselues interessed [Page 501] in the bloud of Iesus Christ, labour to feele the power of their faith in such things as they may best iudge of it, as in the outward actions of religion, and of their particular pla­ces & callings & in the outward afflictions that befall thē.

When all things in this world, friends and meanes, yea, health and strength faile vs, yet let vs then by faith rest on the promise of God, and certainely hope for mercy and life eternall, that so we may liue by faith, and may also die by faith, and both in life and death finde comfort in this, that we are truly iustified, and within the compasse of Gods speciall loue aod fauour in Iesus Christ.

This verse contains an amplification of the maner how the Colossians were to walk in Christ (namely) not only as they had receiued him, but in respect of themselues that they should goe on in him with constancy, and with a set­tled course, expressed first in those metaphoricell termes (rooted and built in him) and then more plainely, (stablished in the faith) and the Apostle hauing made mention of faith which is a word comprehending many sorts vnder it, sub­ioynes an explication of it, what faith he meant, (namely) that faith of Christ, which they had beene truely taught, (as ye haue beene taught.)

And againe, that they should bee so farre from beeing deficient and failing in the fruites of that faith that they should on the contrary, abound in them, and that with a­lacrity and cheerefulnesse of minde, set out by the effect of it, (namely) thankesgiuing (abounding therin with thanksgi­uing) Thus we haue the connexion of this ver. with the for­mer, & the generall matter contained in it; come wee to the word of it, and first of the words,Interpreta­tion. Rooted and built in him. These words are metaphoricall and borrowed one [Page 502] from trees and plants, that as trees and plants not onely grow vpon their roots, but are strong and able to endure the force of windes and weather, according as they are roo­ted, so the Apostle would haue the Colossians, and all true beleeuers, being engrafted into Christ by saith, and grow­ing vp as branches frō him, as a root that cānot be loosened to be constant and strong in their faith. The second me­taphor is taken from houses & buildings, and in substance doth signifie as much as the first, that as houses set vpon a strong foundation, are firme, and stand without falling in the greatest violence of winde or water, so the Apostle would haue true beleeuers being built on Christ the foun­dation of his Church: or rather in Christ as the Apostle sayth heere, and Ephes. 2. the last ver. (to put a difference betweene earthly and spirituall buildings) a foundation that neuer can be shaken, to be firme and stedfast in Christ and the meaning of the Apostle is this.

Now here passing by that doctrine of constancy in faith of which I shall haue more fit occasion to speake when I come to handle the next words, the first thing wee are to marke is, that the Apostle was not content to exhort the Colossians to walke on in Christ, but he addes further roo­ted and built in him, that they should walk in Christ, as those that are rooted and built in him, hence the Apostle by im­plication doth Doct. 1 giue vs to vnderstand.

That some men seeme to walke in Christ, & yet indeed are not rooted and built in him,Some seeme to walke in Christ and yet are not roo­ted and built in him. mistake mee not, I say not that some doe truely walke in Christ, and yet are not rooted and built in him, for certainely as many as tru­ly walke and liue by their faith in Christ, are rooted and [Page 503] built in him, but I say some seeme to walke in Christ, and yet they are not rooted and built in him, thus much the continuance of the Apostles exhortation in these words doth imply, he adding to his exhortation (walke in Christ) rooted and built in him, doth thereby intend the good of the Colossians, that they should walke in Christ, as those that were rooted and built in him, and withall doth inti­mate vnto vs, that men may seeme to walke in Christ, and yet not bee rooted and built in him, nor bee able to stand without falling in time of triall, when they shall be tried ei­ther by cunning deceuers, or open & violent persecutors, some seeme to walke in Christ, & yet they are not able to stand in time of such triall, & this is further prooued vnto vs by the second sort of hearers in the Parable,Mat. 13.20.21 some heare the word, and incontinently receiue it with ioy, and yet haue no root in themselues, & dure but a season, for as soon as tribulation or persecution cōmeth, because of the word, by & by they are offended, yea, temporary beleeuers there spoken of, not only know the word, assent to the truth of it, professe it & reioyce in in it, yea, in the sauing promise without effectuall application, but being pricked forward with desire of praise, profit or some other sinister respect, bring forth some kind of seeming fruits, yet saith our Sa­uiour they haue no root in themselues, and dure but a sea­son, they are like corne growing on the house top, and as soone as tribulation or persecution commeth, Vse. because of the word, they are offended and start aside.

This being so, it concerneth as many as perswade our selues that we walke in Christ, and liue by faith in him, to looke that our faith bee not a temporary faith, but such a faith as is well rooted and built in Christ, and such as will stand strong and stedfast in time of triall.Such as per­swade them­selues they liue by faith in Christ must looke that their faith bee so rooted and built in Christ as in time of triall it will not fail them.

Some may say, how shall we know that, how shall wee now (before triall and trouble come vpon vs) know that our faith is so rooted and built in Christ, that in time of triall it will stand fast and not faile vs.

I answere, Answ. wee shall know it by this, if so bee wee finde our selues now able by grace, and by the strength of faith, to withstand strong temptations to sinne, euen such as doe most fit our naturall inclinations, if wee now bee­ing out of triall, by outward trouble, doe finde our faith a shield as the Apostle calles it, Ephes. 6.15. to quench all the fiery darts of the wicked, euen sudden, strong and dangerous temptations, then doubtlesse our owne faith is well rooted, and in time of triall by outward trouble we may bee sure it will not faile vs, but wee shall bee able to stand out, if now in time of outward prosperi­ty wee bee ledde away to vanity, to pride, to selfe con­ceipt, or to any other sinne, when triall comes, certain­ly wee shall fall away, and this is to bee thought on and considered. I am perswaded if men did daily examine themselues, I meane such as haue bin tried by seducement of imposters, and cunning deceiuers, and haue yeelded & fallen away to Brownisme,Note. or Papisme, if they should call themselues to account, they should find that they were neuer a­ble by the strength of faith to ouercome some known sin, as of pride, of selfe conceit, or the like, and so by the iust iudgement of God haue bin left to themselues, and being so left, haue fallen, and made it manifest, and cleare to the world, that though they seemed to walke in Christ, and haply with great forwardnes, yet (indeede) their faith was neuer rooted and built in him, if then we would be assured that our faith is so rooted in Christ, that in time of triall, ei­ther by seducement, or open persecution, it will not faile vs, let vs before such trial, labour to find and feele our faith strong to withstand temptation to known sins, if we finde our faith stedfast, and able to stand against the assaults of Satan in time of prosperity, then doubtlesse we shall find it strong and neuer failing in time of triall by outward trou­ble or any aduersity whatsoeuer.

The next thing wee are to obserue from these words is that Christ is compared to a roote and a foundation in [Page 505] respect of his members, in that the Apostle saith, they must be rooted and built in him, hence we may conclude.

That Christ giues both sap and safety to all his mem­bers, Doctr. 2 Christ giues both sap and safety to al his members. there is no danger of any hurt to them that grow by faith in Iesus Christ, the root of the tallest cedar, or stron­gest oake cannot defend the branches, or the body from hurt, the wind may breake off the branches, the axe may cut downe the body without resistance; but Christ the root of al his members, being all-sufficient, & omnipotent doth minister vnto them as much safety, as sap, so that no storme nor tempest, no force nor weapon, can separate the least of his members from him, nor any way hurt them.

Consider wee the reasons of it, Reason. which are chiefly these two.

First, Christ doth remoue from his members that which 1 is the cause of all hurt, and danger, (namely) sinne, he takes away the guiltinesse, and punishment of sinne, by his suf­fering Rom. 8.1. and the power of it by his grace, therfore what hurt may they feare.

Againe, as many as haue Christ for their roote, haue 2 God his Father for their dresser and keeper, Iohn 15, 1.2. therefore if any thing bee hurtfull in them, hee takes it a­way; if any thing wanting hee supplies it, if violence bee offered them, hee withstands it, and euen thus the Lord speakes of himselfe, Isay 27.3. sing (saith hee) of the vine­yard of redde wine, I the Lord doe keepe it, I will water it euery moment least any assayle it, I will keepe it night and day. What then canst thou hurt the Lords vine or any branch of it.

Some may say, none are more subiect to miseries, Ob. trou­bles, and dangers, then they that be the members of Christ, daily experience shewes it.

Though they bee so, Ans. yet those miseries that befall them bee not hurtfull vnto them; death it selfe hath lost his sting thorough Christ, and therefore not any other mi­sery can hurt or molest them that belong to Christ; the [Page 506] troubles that befall them are testimonies of Gods loue; and not of his anger; would wee then haue our harts at li­berty, free from dread of all hurt that may befall vs, espe­cially in the time of some common calamity.

Ʋse. We must then draw all our safety from whence we de­riue our saluation,Wee must draw our safe­ty from the same root frō whence we deriue our sal­uation. euen from the Lord Iesus our Sauiour, from our being in him and growing in him, and our com­munion with him, without this, all the means in the world will not secure vs from hurt, and deliuer vs from plagues, and iudgements, no; Gods owne hand will not comfort vs without respect had to this, that wee are members of Christ, such as bee out of Christ, and vnbeleeuers, haue the wrath of God, his threatnings, his oath, and his hand against them, and what hand or strength can defend them, on the contrary, true beleeuers are so free from danger of any hurt, that though Satan, and his instruments, would yet they can do nothing, that may hurt them, yea I may be bold to say (if I be rightly vnderstood) that God him­selfe can do nothing to their hurt, because he will not, and so vnderstand my speech of his actuall power, for his will and actuall power, are of equall extent, the one goeth not further then the other, and so I say God himselfe can doe nothing that may hurt them; which is a great comfort to all true beleeuers; let vs therefore labour to draw safely from the same root from whence we deriue our saluation, euen from Iesus Christ our Sauiour, by being ingrafted in­to him, and rooted in him by faith, and then we shall bee safe, and free from danger of hurt, in the greatest calami­ties that can be sent amongst vs.

Obserue wee further that the Apostle saith, (rooted in Christ, and built in him) and not on Christ, which is a phrase not vsuall in building, giuing vs to vnderstand that true beleeuers are as Peter calls them, 1. Peter 2.5. li­uing stones, liuing and growing in the foundation: hence I gather.

That all the members of Christ are fruitfull branches, & [Page 507] as liuing stones receauing life; and grace from Christ, their Doct. 3 roote and foundation,The true members of Christ are fruitful bran­ches, and as li­uing stones receiue grace and life from him. and therefore it is false which the Papists affirme, that hypocrites and ill liuers may be mem­bers of Christ, wicked men may be members of the visible Church for a time, and of Christ sacramentally, but not in­deed, as many as are indeed, and truth, members of Christ receiue sap from him, and bring forth fruits answerable to such a roote.

Come wee to those wordes wherein the Apostle doth plainely expresse the meaning of his continued exhortati­on that the Colossians should go on in faith, Vse. Hypocrites & ill liuers can­not be true members of Christ. with constan­cy as they had begunne, hauing set it downe in words me­taphoricall, wherof we haue spoken, he further propounds it in these plaine termes stablished in the faith, together with an explanation what faith hee meanes (namely) that faith which they had beene taught, as ye haue beene taught) the word (stablished) is not heere metaphoricall, as in cap. 1.13. in the originall wee find two different words,Interpreta­tion. the word heere is to be taken in the proper signification of it, and is as much as if the Apostle had said, confirmed in the faith, so it is translated 1. Cor. 1.6. as the testimony of Iesus Christ hath beene confirmed in you, the Apostles meaning then is briefly this, confirmed in the faith of Christ, or of the Gospell, all is one in substance, as ye haue bene truly taught by the true teachers of the Gospell.

The first thing that is offered from these wordes to bee considered, is the constancy and stability of faith, in that the Apostle truely▪ saith (stablished in the Faith) the point is this. Doct. 4

That we are to be setled and confirmed in our know­ledge, and faith of the Gospell, wee are not to stand in a mammering, not knowing whether our faith be right, or wrong, but we are to be perswaded in our hearts, it is the true faith of Iesus Christ, we hold and professe,We are to bee perswaded in our harts that the faith of Iesus Christ wee hold and professe is the true faith. and to be resolued rather to forgo our liues, then to forsake it, and this is that which the Apostle doth inforce vpon the Co­rinthians: [Page 508] 1. Cor. 16.13. saith he, stand fast in the faith, &c. and againe Ephes. 4.12.Ephes. 4.12. he saith, it is one speciall vse of the ministery of the Gospell, that Christ ascending vp on high gaue gifts vnto men, some to be Apostles, and some Pro­phets, and some Euangelists, & some pastors, and teachers for the gathering together of the Saints, for the worke of the ministery, & for the edification of the body of Christ, &c. that we hence-forth should bee no more like children tossed vp and downe altogether in vncertainty, but that we should be setled in all points of religion, we professe, and haue our hearts stablished with grace, as we haue it Hebr. 13.9. the reason and ground of this that our knowledge and faith should be thus setled and stablished, is, because it is knowledge and faith of the Gospell, Reason. the eternall and vn­changeable word of God, and therefore it must be answe­rable to such an obiect in some measure of constant and setled stability, Vse. farre be it then from vs (we now by Gods mercy professing the true faith of Iesus Christ) that wee should be so vnsetled (as some are) in the principall points of religion,We are not to be vnsetled in the principall points of reli­gion as some bee. that euery cauill of any seducer should driue vs from our hold, and make vs doubt whether we go right or wrong, let this be farre from vs to bee so light and wande­ring.

Question. Happily some may say how is it possible, how should we be setled in that we hold, and beleeue, amidst the mul­tipliclty of opinions, and differences of iudgements, some are Papists, some Protestants, some hold one thing, and some another, how then can we be resolued, it is the truth of God which we in our Church hold and professe?

Answere: I answer, wouldst thou (indeed amidst the diuersity of opinions, be resolued thou art in the right way, and that the Faith which thou dost hould and professe beeing the faith of this Church is the true faith of Iesus Christ? looke thou that thine heart be vpright in the feare of God, that thou with an honest and good heart, heare, read, and medi­tate in the worde of God, and endeuour to practise that [Page 509] which thou knowest, and then thou shalt not bee left to shift for thy selfe, and to roule vp and downe in doubtful­nes, and vncertainty, for want of direction, but thou shalt then haue a faithfull guide and directer, within thine own breast, thine eares shall heare a voyce behind thee (as saith the Prophet Isay, 30.21. euen the voyce of the spirit of God who is alwaies in them that are vpright and true hearted Christians, saying this is the way, walke in it, for marke what the Lord promiseth to them that faithfully serue him, Psalme. 25.12. What man is hee that feareth the Lorde? him will hee teach the way that hee shall choose.

Againe, consider that excellent speech of our Sauiour to this purpose Iohn 7.17. if any man do the will of my Father, he shal know of the doctrine whether it be of God or whether I speake of my selfe;Note. he that is a doer of the will of God in true and sincere obedience, he shall not be left in doubt, but shall be taught the truth by the Spirit of God, and fully resolued of the same, and indeed if men bee left wauering and doubting whether they be in the right way or no, it is because they are laden with sins, and carried a­way with their owne lusts, and are vtterly void of the feare of God, therefore labour thou to feare God, and to obey his will, according to the measure of knowledge, and thou shalt be guided by the spirit of God, to know the truth, to loue and imbrace the trueth, yea thou shalt haue thine heart so stablished by grace, as that thou shalt bee setled, and fully resolued to liue and die in the trueth held and professed.

And that we may be stirred vp to this duty, consider we that the ende of the doctrine of the Gospell is to con­firme vs, and to make vs certaine of Gods grace in Ie­sus Christ to make vs reioyce in Gods presence in this world, euen to speake to God in prayer, and to meet him with comfort in his word and Sacraments, and at the day of iudgement, to stand with holdnesse before the throne [Page 510] of glory. Now this cannot be done so long as we are wa­uering, and floating vp and downe in vncertainty, Iohn saith, 2. epist. 9. whosoeuer abideth not constant in the doctrine of Christ, he hath not God to be his gratious Fa­ther, if then wee would not disappoint our selues of the chiefe comfort of the Gospell, let vs neuer rest till wee be so setled, and confirmed in our true knowledge and faith of the Gospell, that no blast of false doctrine, or breath of any seducer, can be able to remoue vs.

Doct. 5 The next thing we are to marke from these wordes is; that the Apostle doth limit,True faith hath relation to the worde preached. and referre the faith wherein he would haue the Colossians stablished, to the doctrine of the Gospell that had beene taught amongst them, (sta­blished in the faith as ye haue beene taught &c.) Hence wee may take vp this known conclusion.

That true faith hath relation to the word preached, true faith is conceiued and wrought by the publike ministry, and teaching of the word, ca [...]l to mind for proofe of this, onely that knowne gradation of the Apostle, Rom. 10.14. How shal they beleeue in him of whom they haue not herd and how shall they heare without a preacher, and the in­ference vpon that, verse 17. is this, then faith is by hea­ring, and hearing by the word of God. Now this makes it Vse. 1 cleare that the faith of some, I meane of such as build on visions, and apparitions, and priuate illumination of the Spirit, is but a fancy,Faith built on visions & ap­paritions and priuate illu­mination of the spirit is a meere fancy. a meere dotage, and deuice of the de­uill 2. Cor. 3.8. the Apostle calls his preaching the mini­stration of the Spirit, giuing vs to vnderstand that the word and spirit are so neerely conioyned, that they must al­waies go together, the Spirit shineth vnto vs in the word, and the word is powerfull by the Spirit, and wee must bee taught of God, but it must be by the word, and by the mi­nistery of man, our Sauiour Christ, Iohn 14.26. promi­seth that his Spirit shall suggest, and bring all things to the minds of his Apostles, and followers, which he had taught them, and not any new doctrines or reuelations; there­fore [Page 511] they who rest vpon any reuelations in the matter of Faith, besides the worde, most falsly pretend the Spirit of God.

Againe, let this conclusion bee thought on to further Vse. 2 vse, it doth discouer vnto vs, that the faith of many per­sons is but a meere imagination,The faith of many persons discouered to be but a meer imagination. for why? doe not many say they beleeue their saluation by Christ, and yet liue in continuall neglect, or contempt of the publike ministery of the word, they either come not to the publike exercises of the word, or care not to profit by them. Let such per­sons know that their faith is indeed but a fancy, and as it is not conceaued by the teaching of the worde, nor built on the word, so in time of triall, it will minister vnto them no comfort from the word, the storehouse of all sound and sauing comfort.

One thing more may bee gathered from these wordes, In that the Apostle would haue the Colossians to be sta­blished in that faith they had beene taught, wee may con­clude.

That wee are to bee as fully perswaded of the trueth of Doct. 6 the worde and promise of God taught by man lawfully called, as if God himselfe should speake vnto vs from hea­uen,We are to be as fully per­swaded of the truth of Gods worde & pro­mise taught by man law­fully called, as if God him­selfe should speake vnto vs from heauen. for why? God hath so ordained, it is the ordinance of God that the promises of the Gospell should bee prea­ched and▪ applied to our soules by the ministery of man, and by vertue of Gods ordinance, the worde and promise truly taught, and applied by a lawfull minister, is as cer­taine and infallible, as if the Lord should immediately speake from heauen himselfe, and for this very cause saith the Apostle, 1. Thess. 2.1.3. thanke wee God without cea­sing, that when ye receiued of vs the worde of the prea­ching of God, ye receiued it, not as the word of men, but as it is indeed the worde of God, which also worketh in you that beleeue, a plaine & pregnant proofe of the point deliuered

And this (for the vse of it) may serue to strengthen vs [Page 512] in faith, Vse. it may comfort and cheere vs vp in time of trou­ble, or temptation,Strength to our faith and comfort vnto vs in time of trouble and temptation. when wee are conflicting with Satan, and wrestling against despaire, if then it please the Lorde either to bring to our remembrance, the sweet promises of the Gospell, we haue heard deliuered, and applied in the publike ministery, we are to apprehend and to take holde of them, and to be fully perswaded of the truth of them to our comfort, or if it please the Lord at such a time to send vnto vs his minister, to declare vnto vs our righteousnes, as Iob saith cap. 33.23. and to say vnto vs out of the word of God, beleeue, and repent, and Gods mercy belongs vn­to thee, we are then to be as verily perswaded of the truth of that promise, as if God himselfe should speake vnto vs with his owne immediate voyce from heauen, and so to be comforted and strengthened in our faith, and full assu­rance of Gods mercy: when Nathan came to Dauid being cast downe to the mouth of hell, (yet his faith not altoge­ther fayling, and told him in the word of a Prophet, as we read 2. Sam. 12, 13. the Lord hath put away thy sinne, no doubt Dauids hart was much cheered, and comforted, and his soule much strengthned in the assurance of Gods mer­cy, yea doubtlesse more comforted by Nathans speech, then if all the men in his kingdome, beeing not prophets should haue said as much vnto him, because the promise and blessing belongs properly to the minister in the dis­charge of his function, when therefore in the like case the minister shall say vnto vs, beleeue and repent, and mercy belongs vnto thee; wee are then to be as thoroughly per­swaded it is true, as if God himselfe should cal vs by name and say beleeue thou, and repent, and mercy belongs to thee, or say vnto vs; I am thy Father, and thou art my child if thou beleeue and repent.

It followeth, abounding therein with thanksgiuing.

In these words the Apostle makes knowne to the Co­lossians, that he would haue them so farre from being de­ficient in faith, as that they should abound and increase and [Page 513] grow to greater measure, and that with cheerefulnesse.Interpreta­tion. For that is briefly the meaning of the words, abounding in that faith ye haue beene taught, with cheerefulnesse, for con­cluding of the first point hence offered, wee are to marke that the Apostle doth not say abounding in faith generally, and so vrging vppon the Colossians, the ge­nerall proposition, that they should continually grow in grace, in faith, &c. but hee doth limitte his speech to that faith, they had beene taught, and saith abounding therein.

Hence wee may gather that to the doctrine of faith; Doct. 7 hope, loue, or any vertue taught amongst vs, wee are to adde a measure, and a further increase in respect of our selues, wee are not to content our selues with that do­ctrine of faith, hope, loue, or other grace that is deliue­uered, and taught, but wee are to adde vnto it, and further to abound in it, in regard of our owne particular measure,To the do­ctrine of faith or any other grace taught amongst vs we are to adde an increase in respect of our selues in par­ticular. and vse of that grace.

‘Vnderstanding aright, we are not to adde vnto it any different thing, that were to adde to the word of God, but after the hearing of the doctrine of faith, or any other grace, wee are to gather more vnto our selues in particu­lar, touching both particular knowledge,Note. and particu­lar vse of the same, then that wee haue heard deliuered vnto vs;’ for proofe of this read Matthew 13.23. hee that receiueth the seede of the worde in good ground &c. that I obserue from thence, fitting the point in hand, is this.

That good hearers must be like good ground, and good ground (as we know) brings foorth more in haruest, then was cast into it, in seed time, so good hearers receiuing the seede of the worde into honest and good hearts, must send foorth the same seed, but with some increase in res­pect of themselues, they must adde a measure to that they haue receiued. Thus did Dauid, hee did not content himselfe with that hee had receiued of his teachers, but [Page 514] but did dayly increase in his particular knowledge, and vse of the things taught, in somuch as hee became wiser, and had more vnderstanding then all his teachers, Psalm. 119.99. thus must wee doe, wee must daily adde to that we are taught a particular knowledge, and vse of it to our selues.

Reason. The reason of it is this, if it please God to open our eies, to see our spirituall estate, we are best acquainted with our owne condition, and can better, and more particularly apply things taught, for the increase of our knowledge, and the vse of them, then our teachers do, or can do, we must not therfore rest in that we are taught, but adde a measure, and increase vnto it, in respect of our selues, now before I come to vrge this duety, I hold it needfull to shew some speciall meanes, helping forward to the performance of it, which may iustly bee expected, for it may bee saide, wee see it indeede made manifest vnto vs, that wee are to adde a measure and increase to that wee haue beene taught,Meanes hel­ping vs to ad an increase to that wee haue beene taught are two. but how is that to be done? I answere, the meanes helping to that purpose are many, but especially these two.

1 The first is a serious & carefull meditation vpon things heard, a reuiewing and thinking againe vpon the doctrine of any grace taught and made knowne vnto vs, for as Sa­tan doth put into the heads of wicked men (they set­ting their wits to deuise mischiefe) such platformes and deuises as otherwise were wonderfull to come vnto, wit­nes that of the gunpowder treason. So the spirit of God doth communicate to them that set themselues to medi­tate on good things heard, with care to profite by them, more heauenly things then they can possibly reach, ei­ther by hearing, or reading. Hence it is that Dauid saith, hee had more vnderstanding then all his teachers, be­cause the testimonies of the Lord were his daily medi­tation.

2 The second meanes helping to the attainement of [Page 515] more particular knowledge, and vse of things heard, and of the doctrine of any grace deliuered in the publike mi­nistery, is an expressing of that in our liues, which is made knowne by teaching, and an exercising of that grace wee are taught by the word, as occasion is offered, for by expressing, and by exercise of faith, loue, patience, and other graces, we shall come to more particular knowledge and vse of those graces, then by the doctrine of the best teacher in the worlde, yea by exercise it comes to passe many times, that priuate men are able to speake of faith, and of other graces, with better knowledge and consci­ence then some preacher, Hebrewes 5.8. it is saide that our Sauiour himselfe learned obedience, by the things which hee suffered, hee exercising obedience in suffering, hee learned obedience, and Romanes 5.4. it is saide that the exercise of patience brings forth experience (marke it) by exercising patience vnder the crosse, we come to such a a particular and experimentall knowledge of our owne weakenesse by nature, and of our strength by grace, and by the assistance of Gods spirit, as we cannot possibly haue by the doctrine of patience.

We see then that by serious meditation on things taught & by exercising that grace that is made known vnto vs by the ministry of the word, we may adde a further measure in regard of our particular knowledge, Vse. and vse of the same and this duety is worthy to be thought vpon, the most of vs are defectiue in it,Reproofe of such as are de­fectiue in this duty. we are so farre from adding any mea­sure, and abounding in faith or other grace, as that wee retaine not things receiued, but let them slippe and runne out of our mindes, yea it may bee wee neuer thought this to be our duety, to adde any thing to that wee are taught, indeede (as I said) we are not to adde any new thing vnto it of our selues, but yet wee are by good meanes to goe on to a further increase of our particular knowledge,Two motiues to stirre vs vp to this duty. and vse of things taught, and to helpe vs forward in this, consider we these two things.

First, all the grace, and all the faith wee haue, or can reach vnto, is little enough in time of temptation, when there comes a triall of our faith, patience, meekenesse, hu­mility, or any other grace that is in vs, we shall find, that all we haue is little enough, euen holy Iob, though he had a great measure of patience, yet he found it too little in time of his greatest triall.

Againe consider we, that if we rest in that we heare and learne by teaching, and labour not to adde vnto it a par­ticular knowledge and vse, surely our knowledge may end in ignorance and prophannes, for such knowledge is either conceiued by the strength of naturall vnderstanding, or at the most, it is but a generall illumination, and common to vs with the reprobate, & if we go no further, it must needs faile in the end, & by the iust hand of God fall either into ignorance or prophanenes, our Sauiour saith Math. 13.12. whosoeuer hath not (that is) as appeares by the circum­stance of the place, hath not more then a generall illumi­nation, from him shal be taken away, euen that hee hath e­uen his gifts of nature, as vnderstanding, dexterity of wit, and the like; let it therefore be thought on, that the grea­test measure of grace is little enough in the time of triall, and if we rest in that we learn by teaching, our knowledge in the end may fall into ignorance or prophannesse.

Yea wee may bee left not onely destitute of heauenly graces, but by the iust hand of God, bee stripped and de­priued of the good gifts of nature. Let vs therefore be stir­red vp to labour, both by serious meditation on things taught, and by exercise of that grace that is made knowne by the word, to gather more particular knowledge, and vse of faith, or any other grace, then possibly we can come vn­to, by hearing the best teachers.

The next thing hence offered to our consideration, is from the word heere vsed (abounding or exceeding) for the word signifies not, that there can bee any excesse of faith, or any other grace, as the Papists writing on Acts. 17.22. [Page 517] foolishly define superstition, to bee an excesse of religion, but that we are not to content our selues with a small mea­sure or mediocrity of faith, but to labor for a plerophory, for store and plenty of Faith?

Hence then we see, what is a lawfull desire and seeking Doct. 7 of aboundance (namely this,) wee may lawfully labour and vse all good meanes to abound,We may law­fully and wee ought to vse al good meanes to increase in faith and in­ward graces of Gods spirit 1. Cor. 15 58. but wherein? not in wealth and outward things, wee are not to seeke for such things more then necessary for nature and person, but we may lawfully vse all good meanes to increase in faith, and inward graces of Gods spirit, yea it is our duty so to doe, as the Apostle exhorts, 1. Cor. 15. last verse, therefore my be­loued brethren, be ye stedfast, vnmoueable, aboundant al­way in the worke of the Lord, forasmuch as ye know that your labour is not in vaine in the Lord; the reason is plaine (namely) this.

Because the greatest measure of grace wee can reach in this life, is not more then necessary to saluation, Reason. as the least measure truly wrought may be sufficient, so the greatest measure is not more then sufficient, therefore wee may lawfully, and it is our duty to vse all good meanes to in­crease in faith, and in the feare of God, and in other gra­ces a duety neuer more needfull to be vrged then in these daies.

Now most men haue their desires and affections set on the world, and greedily hunt after aboundance of riches, Vse. Reproofe of such as gree­d ly hunt af­ter the things of this life and haue li [...]tle or [...]o care to seek [...]fter spi­rituall good things. and honours, such as haue plenty are neuer satisfied, such as are poore, esteeme them that haue plenty most happy, and so euery one almost labours to gather riches to himselfe, but not to bee rich in God as our Sauiour speakes, Luke the 12.21. to heape vp, if possibly hee can, though by vnlawfull meanes aboundance of wealth, and riches, but few or none seeke after the true riches and trea­sures, after aboundance of spirituall gifts and graces which indeed ought to be sought for aboue all the wealth in the world, & to this end we are to disburden our selues of care [Page 518] and greedy seeking after the things of this life; the thorny cares of this world choake the seed of the word, and make it vnfruitfull, Matthew 13.22. yea such as haue aboun­dance of riches and outward good things, ought to spend more time, more care and labor in seeking after grace and spirituall things, then they who are in pouerty, and want things needfull,

Thus much the Apostle teacheth vs, 1. Cor. 7.21. when he saith to the seruant, if thou maist bee free, vse it rather, such as haue plenty of wealth, haue or may haue more free­dome to attend on holy exercises,Note. therefore they are to giue more time to attend on the meanes, effectuall for the working and increase of grace in them, and if thou beest poore, yet seeke for aboundance of grace, if thou attaine that, thou art richer then the richest in the world, wanting grace,Two motiues to stir vs vp to labor▪ after plenty of grace. and to stirre vp euery one to labour▪ after plenty of grace, if thou beest rich, consider that thy life standeth not in thy aboundance, as Christ himselfe saith, Luk. 12.15. if thou hast no more care to bee rich in grace; as thou art 1 rich in outward things, thy iudgement and condemnati­on shall be the greater in regard of thy riches, if thou bee poore, and hast no care to seeke after grace, (of which sort there be too many) thy pouerty is then a curse vnto thee, and but a beginning of a further woe and misery, and the Lord hath begun to sit in iudgement against thee already.

2 Againe, let vs all, both rich and poore, consider that this one thing (namely) seeking after grace, is absolutely neces­sary, Maries part Luke 10.42. though the entertaining of Christ was as necessary as any outward businesse, yet it was not necessary in comparison of that one thing, for without this a man cannot be saued, which hee may with­out any thing else hauing this. Let vs therefore in the feare of God bee stirred vppe, not so greedily to hunt after the things of this life, but to labour and seeke after this one thing, so absolutely necessary to our owne saluation. Let vs neuer rest till by the vse of good meanes, we attaine [Page 519] to a plentifull measure of grace, and by the spirit of grace bee transformed into the image of Iesus Christ.

Come we to the last words (with thanksgiuing) the do­ctrine offered vnto vs, hence is this.

That as wee abound in faith, so are wee to abound in Doct. 8 thankesgiuing to God, or (to deliuer it positiuely) the pro­position may bee this (the wordes will beare it) as many as abound in faith, they also abound in thankesgiuing to God,As many as a­b [...]und in faith they abound also in thanks­giuing to God. it is not possible that any should haue much faith and little thankefulnesse to God for his mercy, the wo­man in the Gospell beeing assured of much mercy in the forgiuenesse of many sinnes, returned much loue to Christ Luke 7 47. and certainely, if there bee in the heart abun­dance of faith, a plerophory, and full perswasion of Gods Vse. 1 mercy, it will set the head on worke,We are to ex­amine our selues tou­ching the measure of our thanksgi­uing to God. Ps. 100.16.11. and make a man say with Dauid, what shall I render vnto the Lord for all his benefits towards mee, yea it will make him keepe a conti­nuall remembrance, with a serious acknowledgement of Gods mercy towards him, and to dedicate and conse­crate his body and soule, and all that hee hath, to the honour and seruice of almighty God, for that is true Vse. 2 thankesgiuing to God.According to the measure of our thanksgiuing to God for his mercy in Christ so is the measure of our faith. Let no man then deceiue him­selfe, but take it for an infallible rule, that according to the measure of our faith, wil euer be the measure of thanks­giuing.

And againe, according to the measure of our thanks­giuing to God for his mercy in Christ, so is the measure of our faith, and remember withall that if our thankesgi­uing to God bee not greater for his mercy in Christ,Note. then it is for other blessings vouchsafed, wee haue no faith at all, happily wee can open our mouthes and blesse God for our health, our wealth, and other outward good things, (which is commendable indeed) but if we haue not our hearts more inlarged, if wee cannot more blesse God for the worke of faith in our hearts, by the mini­stry of his worde, and for his mercy apprehended in Iesus [Page 520] Christ our hearts are not right within vs, for that is the greatest blessing of God that can bee vouchsafed in this life, and if wee be more thankfull for other blessings then for that, we haue as yet no apprehension of Gods mercy in Christ at all.

Examine thy selfe therefore whosoeuer thou art, hast thou no thanksgiuing to God for that excellent gift of faith apprehending the mercy of God in Christ, or lesse thanks­giuing for that, then for other inferior gifts? certainly then thou hast no faith at all.

And againe, hast thou thine heart enlarged, is the ve­ry ioy of thine heart, and canst thou more delight to blesse God for his mercy apprehended by faith in Christ, then for any other good thing that is a sure argument of a sound faith, yea, that is a greate argument that faith doth inwardly abound in thine heart, and then thou maist iustly reioyce and say, blessed bee God my faith increa­seth, and I shall certainly goe on daily to a clearer sight of Gods mercy in Iesus Christ, and in the end bee made truely conformable to my head and Sauiour the Lorde Iesus.

In this verse the Apostle returnes againe to that generall proposition.

That all things out of Christ in the matter of saluation are meere deceit and vanity; and here he comes to a more particular handling of it, laying before the Colossians the speciall meanes vsed by seducers to deceiue them, and to draw them from Christ, and to thrust, vpon them other things besides Christ, that is the generall matter contained in this verse.

Now this matter is expressed & laid out in these particu­lars. First in a caueat and premonition forewarning to take heede of seducement; which seducement is set foorth by the nature aed force of it, where it takes place, that it is of a corrupting and spoyling nature, in these words be­ware least there be any that spoyle you.

Secondly, in a speciall mention of some particular means wherby seducers vse to deceiue (namely) these three

First, philosophy which is further by way of explication, sayd to be vaine deceit.

Secondly the traditions of men.

Thirdly the rudiments of the world.

Then in the last words of the verse, the Apostle doth op­pose to all these corruptions, a generall refutation, that these things must needs be false, deceitful and of a spoiling nature, because they draw men from Christ, and from see­king happinesse and saluation by Christ alone, this is im­plied in those last words (and not after Christ.)

Come we to speake of the Apostles caueat and premo­nition, together with the first particular meanes of seduce­ment, vsed by seducers, in these words), Beware least there be any man that spoyle you through philosophy, and vaine deceit. Beware, the original word signifieth see, or look, it is a word proper to the eyes of the body, but heere transferd to the minde; and the meaning of the Apostle is, let there bee in you a vigilant care and diligent heedefulnesse; (spoyle you) this word is metaphoricall, borrowed from theeues and robbers, who come vpon a fold of sheepe, take and binde the sheepe, and carry them away as a prey, and the meaning is, beware least there bee any that cease vppon you by imposture and seducement, and binde you, and carry you away from the true faith of Christ, as a spoyle, as a prey, and a booty; (philosophie) this word properly signifieth loue or study of wisedome, but it is heere put to signifie doctrine fetched from Heathen wise men and from their bookes and writings containing the [Page 522] knowledge and science of naturall and morall vertues, and least the Apostle should seeme generally to con­demne all such knowledge, both morall and naturall, hee addes further as a restraint (and vaine deceit) (that is) such doctrine fetched from Philosophers and Heathen wise men, as is a vaine and pernicious seduction, and drawing out of the way, for so the word translated (deceit) signifies euen a drawing out of the way from Christ, & his true do­ctrine into errors, and in the end to destruction, thus then are these wordes to bee conceiued, as if the Apostle had sayd.

Doctr. 1 Now from the first word of this verse (beware) wee are taught that heed and circumspection, is needfull, in respect of deceiuers and seducers, wee are to take heed of such as goe about to corrupt our faith, and our religion, and to draw vs into errour,We are to take heed of seducers who seeke to cor­rupt our faith and religion and to draw vs into errou [...] yea, though wee bee such as are well grounded in the trueth, yet are wee to take heede of se­ducement and drawing away, the Apostle witnesseth of the Colossians verse 5. that they were stedfast in the faith, yet hee thought it meete to giue them this caueat, beware least there bee any that spoyle you, &c. Hence it is that hee sayth, Phillip. 3.1. it greeued not him to write to them of that Church the same things, for he knew it to bee a sure thing, euen a thing tending to their cōfirmation & strēgthning [Page 523] against seducers, and then he subioynes a tripled pre­monition, Beware of dogs, beware of euill workers, beware of the concision: giuing vs thereby to vnderstand, how need­full it is euen for such as are well instructed, hauing been often taught the same things, to looke about them, to take heed of the deceit of false teachers, for indeed the Lord who hath the ordering, and doth euer order the malice of Satan, for the good of his Church, doth suffer Seducers in the Church, for the exercise of the faith and patience of his chosen, and for the manifestation of such as be sound in the truth. 1. Cor. 11.19. Therefore they that be most sound in the truth, are to bee wary and to take heed of se­ducement.

It were easie further to shew the necessitie of this duty, Question. but the question may be, how this is to be done, and how we shall take heed of such as seeke to draw vs to error.

To this I answere, Answ. that first we must learne to disce [...]ne and know them.

Alas may some say, Quest. how shall we that are illiterate and vnlearned know them? they can transforme themselues into the likenesse of true teachers, as Satan can change his colour, and transforme himse [...]fe into an angell of light, so can his ministers, 2. Cor. 11 14.15. how then shall wee know them?

Ans. Ans. I haue heretofore shewed, in a word therefore to recall it, wee shall know them by their proper fruites, I meane by their fruits not as they are Christians, but as they are teachers, that is, by their doctrine, if their do­ctrine be consonant and agreeable to the written word of God, and grounded on Iesus Christ incarnate, with due respect of his glory, and set before vs spirituall worship of God, agreeable to his nature and will, then is the teacher a true teacher: but if the doctrine either dissent from the word of God, or any thing derogate from the glory of Christ, or vrge vpon vs an outward worship, standing in outward rites and ceremonies, then is the teacher a false [Page 542] teacher, and hauing found him out so to be, and discoue­red him, we are in the second place to auoyd him Rom. 16.17▪ I beseech you marke them diligently, which cause di­uision and offences, contrary to the doctrine ye haue lear-and auoyd them, yea, a false teacher being knowen to vs we are to auoyd the very breath of him,We are to a­uoyd the very breath of false teachers. we are to giue him no entertainment, Ʋse. nor receiue him to house nor bid him good speede Ioh. 2. Epist. 10. wee are to admit no confe­rence, nor speech with him, as some foolishly do, presume on their owne strength; for if wee so doe, wee breake the commandement of God, who hath sayd, receiue not such a man to house, admit no familiar conference with him, & tansgressing the commandement of God, can we haue any assurance of preseruation, that we shall bee kept from hurt by such an one? no certainely, wee passe the bounds God hath set about vs, we are out of the waye, God hath appoynted vs to walke in, and wee can haue no assurance of his protection; let vs therefore labour to discerne and know seducers, and when we know them, let vs bee care­full to auoid the very breath of them, let vs not suffer them to come neere vs, least so doing we not only confirme them in their sinne but bring our selues within danger of infecti­on by them: yea, as the Apostle sayth, to be made a prey or a spoyle vnto them, & consequently a prey to the teeth of the Lyon, euen that roaring lyon the Diuell, who wal­keth about seeking whom he may deuoure.

The next thing we haue heere to obserue, is the nature and force of seducement, where it takes place, that it is of a spoyling nature, therefore the Apostle sayth not (Beware least any seduce you) but least any spoile you; the poynt of Doctr. 2 tnstruction hence offered, is thi [...].

That where deceiuers, teachers of errour, fasten vpon any person or people, they spoile them,Where false teachers fa­sten vpon any person or peo­ple they spoil them. they carry them away from the truth, as the beare, wolfe or lyon carry a­way their prey which is not able to resist them, 2. Cor. 11. The Apostle painting out the manners of false teachers, [Page 525] and by way of exprobration, reproouing the Corinthians for suffering them amongst them, sayth thus; yee suffer euen if a man bring you into bondage, if a man deuoure

Whence it is cleere that where teachers of errour are suffered, they bring men into bondage, they spoyle and deuoure them. Act. 20.30. the Apostle sayth to the elders of Ephesus, of your owne selues, shall men arise speaking peruerse things, to draw disciples after them; the wordes carry this sence, that false teachers rising vppe amongest them, and speaking peruerse things, should so far preuaile with some, as they should make them (as it were, sweare vnto their opinions, thus indeede did the Arrians the Do­natists and other heretickes in succeeding times, as might be shewed at large.

First, therfore this may serue to make vs cease from mar­uelling Vse. 1 that some persons who are seduced by deceiuers,We are not to maruell some persons that are draw­en to error become of ob­stinate in their error. & drawen away to papisme to brownism or the like, become wilfull & obstinate in their errours; heere is the reason of it, false teachers haue spoiled them, & made a prey of them & hold them so fast, that a good shepheard may happily take out of the mouth of the lyon, two legs, a peece of an care, as the Prophet speakes, Amos 3.12. but the greatest part they will hold without rescue or recouery, yea, lamen­table experience shews, that where deceiuing Iesuits & po­pish priests fasten vpon poor silly souls, they cease not only on their minds, in corrupting them with error, but vpon their very willes, so that, talke with them, & you shall find thogh they seem willing to be resolu'd, & to learn the truth yet they will not, but when they hear a reason, which they cānot answer, insteed of yeelding, they say, were such and such heere they could answer you, in this case, they doe as Pharaoh did, Exod. 7.11. who when himselfe could not tell what to say, to so manifest a signe as was wrought by Moses and Aaron, yet he perswaded himselfe his wise men & his enchanters could, and send for them hee will, to see what they can say, rather then yeeld to the worke [Page 526] of God, and thus doe many seduced persons, when they know not what to answer themselues, yet they thinke that such and such can, and so they continue willfully blinded and hardened in their errours: Let vs not therefore mar­uell when we see persons seduced, by popish enchanters, hauing beene dealt withall, by such as are able to conuince them, still wilfull and obstinate in their errours, and hating to bee reclaimed, deceiuers haue taken them, and carried them away as a booty, and hold them fast vnder their power, and by their iugglings, haue not onely shut vppe their eyes, that they cannot see the truth, but by the iust iudgement of God, haue bound vp the power of their willes, so as they will not be made to see it when they doe see it.

Vse. 2 Againe it being so, that where deceiuers fasten on any people or person, they spoile them; let this teach vs not onely to auoyd seducers, but to affect the truth, and to re­ceiue the truth in loue of the truth,We must not onely auoyd seducers but affect the truth and receiue it in loue of it. for indeed because men receiue not the loue of the truth hence it is as the Apostle hath taught vs, 2. Thess. 2.11. that God sends them strong delusions to beleeue lies, euen such delusions as strongly deceiue them, and strongly hold them, beeing deceiued, for so much the words doe import [...]. That the Lord sends vpon them such errours as not onely preuaile with them, but are powerfull and strong to hold them, hauing erred, so as they haue neither power nor will to winde themselues out, but thinke them­selues in happy case and right, when they are most wrong, and so goe on stiffe and stubborne against the truth, and a­gainst their owne good, till they perish and be damned in hell, let this be thought on, and let it stirre vs vp to receiue the truth in loue of the truth, and to testifie our loue to the truth.

1. Meanes.Let vs hate and detest all contrary errour, as Dauid saith he did Psal. 119.104. hauing gotten vnderstanding of the truth, he hated alwayes of falshood.

Come we to the first particular meanes heere set downe whereby seducers vse to prey vppon poore Christians (namely) philosophy and vaine deceit, the Papists in their notes on this place, charge vs to be such as aduance philo­sophy aboue the due place, and say wee haue no other ar­gument against the reall presence in the Sacrament of the Lords supper, but such as are borrowed from philosophie, concerning quantity, place, position, dimensions, sight, taste and other straites of reason, which indeed is a meere cauill and standerous imputation, for we haue many other arguments against that carnall presence both out of Scrip­ture and out of ancient Diuines, and againe, we bring no arguments out of philosophy, but such as haue ground in Scripture, the Scripture teaching that Christ was truely in­carnate, and had a true body like vnto ours, had all the es­sentiall properties of a true body, we hence conclude ac­cording to the rules of philosophy, that his body is visible, circumscribed, locally and present only in on place at one Doctr. 3 time the ground of our argument is from Scripture and nor from philosophy thus far we consent with our aduer­saries, that a doctrin grounded on philosophy is a means of seduction & drawing out of the way from the truth of religion,A doctrine grounded on philosophy is a meanes of drawing out of the way from the truth of religion. that is cleare from these words of the Apostle, & the reason of it is manifest.

Because the wisedome of man is blinde in matters of re­ligion, Reason. as the Apostle saith Rom. 1.22. when the Philoso­phers, and wise men among the heathen professed them­selues to be wise in matters of faith and religion, they be­came fooles; therefore a doctrine grounded on their wri­tings must needes be a meanes of seduction and drawing away from the truth into error. And this we may easily retort and turne backe vpon the head of our aduersaries especially the schole Diuines amongst them, who ground many doctrines on Philosophy as iustification by inhe­rent righteousnesse, freedome of will and diuers others.

Let the vse of this bee thus much vnto vs, let it teach vs [Page 528] to looke to the ground of euery doctrine tendred vnto vs that it be grounded on the written word of God the foun­dation of all true faith and learne we to suspect speeches cloathed in philosophicall habit, vnder them many times lies hid much corruption. Let vs not then receiue things offered vnto vs in that manner hand ouer head but with examination. I deny not all vse of philosophy, there may be good vse of it in diuinity.

And I will now briefely shew how farre foorth philoso­phie is pernicious and hurtfull to religion, and how farre foorth it is not.

First therefore know that philosophy & the learning of the heathen is hurtfull to religion, in that it puts downe some things vtterly false and against the word of God as the eternity of this world, that chiefe happinesse is found in ciuill vertue, that vertue is nothing else but a mediocrity or moderation of naturall affection without renouation or change of them by grace and such like.

Secondly, it is pernicious to religion, in that such things as haue their truth in philosophy and nature are abused to ouerturne or corrupt some truth in religion, for example, that of nothing, nothing is made; it is true in nature and reason, but it is false in diuinity and religion, that teaching vs that God made all things of nothing, that from a priua­tion to an habit there is no returne, hath some truth in phi­losophy, but in religion it holds not true, because from death to life there is a returne, and there shall be a resurre­ction of the body; that the iustice and righteousnesse by which a man is iust and righteous is formall inherent in himselfe not in another, as wisedome or learning is in him that is wise or learned is true in philosophy, but false in di­uinity, because the iustice and righteousnesse by which we are iust and righteous in the sight of God, is not inhe­rent in vs, but it is the righteousnesse of Christ imputed vnto vs, many other instances might be giuen, but these may sufficiently cleere it, that philosophy is dangerous to [Page 529] religion in that such things as haue truth in philosophie are abused to ouerturne or to corrupt some trueth in re­ligion.

Now on the other side,How philoso­phy is not hurtfull but rather helpfull to religion. philosophie and the science of naturall things and morall vertues deliuered by Heathen men is not hurtfull to religion in things there truely deli­uered and vsed as a seruant vnto diuinity, and so as it may be a meanes to further vs in the knowledge of God, and of heauenly things, for certainely the knowledge of naturall things and morall vertues may help in the knowledge of things heauenly & diuine, the Scripture it selfe doth som­times send vs to the teaching of nature, and of naturall things, 1. Cor. 11.14. saith the Apostle, doth not nature it selfe teach you, that if a man haue long haire, it is a shame vnto him, Christ himselfe sends his followers to the foules of the aire, & to the lillies of the field to learne that excel­lent point of the prouidence of God, in the preseruation of them; the booke of Iob is full of arguments from things natural to manifest and make knowen the infinite wisdom & power of God, & there is no doubt, but that Moses and Daniel being instructed in the wisdome of the Aegyptians and Caldeans they made good vse of that knowledge, let no man then simply condemne philosophy & all liberall arts & sciences as some foolishly do but so far forth as phi­losophy puts down things vtterly false, or as the rules of it are abused to ouerthrow or corrupt some truth in religion.

Let vs learne to profit by our knowledge of any natu­rall thing, let our knowledge of a thing naturall,We are to profit by our knowledge of natural things serue as a step to ascend by, to the knowledge and consideration of some things heauenly and spirituall; for example we know that the eye hath a faculty and power of seeing. Let vs thereby be led forward to consider that heere is an eye in heauen that sees more.

That in God the creator & maker of the eye, there is a power of seeing all things. Thus did Dauid reason, Ps. 94.9. he that formed the eye shall he not see, he riseth vp from a [Page 530] consideration of sight giuen to the eye, to consider the all-seeing eye of Gods prouidence; we knowing that there is in man a conscience that doth checke him for notorious knowen sinnes (as it doth if it be not hardened and cast a­sleepe by custome of sin.) This ought to lead vs a long to consider of a iudgement to come, that there shall be a time when God will bring all to iudgement. Euen our meate, drink & apparell, are to put vs in mind of the necessitie of the foode of our soules, and the inward hablements and cloathing of the soule, yea, the grasse of the field, and the flowers of our gardens flourishing for a time, and then fa­ding away, are to put vs in minde of the short continuance and fading state of our liues, thus doing wee shall walke in earthly things and haue heauenly mindes, and make a right vse of our philosophy, euen of our contemplation & knowledge of naturall things.

Obserue with mee one thing further from these words (namely) this, that the Apostle cals philosophy, the best learning of heathen, thrust vpon men in respect of true cō ­fort & saluation, not only a deceit, but vaine deceit, a vaine thing, such as hath not in it that soundnes of comfort that is happily expected by it, hence we are taught.

Doctr. 4 That the greatest knowledge a man can reach vnto in humane learning if he rest in it, & look for true comfort by it, it will disappoynt him,The greatest knowledge in humane lear­ning will dis­appoynt a man if hee looke for true comfort by it. if a man think himselfe happy & lift vp himselfe in regard of his excellent knowledge gotten by his natural wit, & by study of the best humane learning he deceiues himselfe, he shal vanish away in his own specu­lation, for why? true sauing & lasting comfort is not there to be found, it is only found in the knowledge of the word of God, which is therfore called, and that by way of exclu­sion shutting out true comfort from any other word, the word of comfort, & the word of life. Hence it is, that the Saints of God haue euer found such delight and sweetnes in the word of God, as they haue preferred it before the sweetest things, & made it the very ioy of their hearts.

The knowledge that men of the best wits, and by the greatest study come to by human learning cannot minister to them any true comfort in time of their outward pres­sures and in time of their troubles, that lie on their bodies, it can only tell them this or that trouble is to be born with patience, because there is a necessity of the bearing of it, being layd vpon them, there is no remedy but they must beare it, or it may be, it can go thus far, as to tell them that God will haue it so, but their knowledge they haue by hu­mane learning cannot shew them in that trouble, the good and holy will of God, and the loue of God euen in that trouble & that God is still the same good God vnto them in afflicting of them that he was before he layd that affli­ction on them, thus far it cannot go, in regard of outward trouble, much lesse can it yeeld true comfort in anguish of soule or perplexity of minde and conscience.

Now then this beeing so, that the greatest knowledge Vse. 1 a man can attaine by humane learning will disappoynt him, if he looke for true comfort from it in time of need,Such as take delight in rea­ding humane histories must moderate their delight. let them as many as take delight (I will not say in reading of vaine and friuolous tales, but in reading true humane hystories of this Kingdome or any other (which I speake not against, it is a commendable thing to read them) but this I say, let such as take pleasure and delight in reading of them, learne to moderate their delight, and let them take heed they be not carried away with too much delight in reading of them, it is the corruption of our nature, to be too much tickled with delight, & to place a felicity in rea­ding such hystories, and so to spend all the time wee haue to spare in reading of them, but let vs learne thus to thinke with our selues, will the knowledge I get by reading those stories stay mee in the day of my trouble? will it comfort me in the houre of my death? then it is a sure thing, then is it comfortable indeede, but if vpon due consideration wee find it to be vaine and empty of all such comfort, and that if we rest vpon it, we wait vpon a lying vanity and forsake [Page 532] our owne mercy as the Prophet speakes Ionah 2.1. Then let vs take lesse delight in turning ouer such bookes & see­king after such knowledge, and let vs labour to haue our hearts possessed with greater delight in reading of Gods book which is the volume of true comfort, & will furnish vs with such comfort as wil stand by vs in all times of trou­ble & distresse either of body or mind both in life & death

Vse. 2 Againe, it being so, that the greatest knowledge a man of excellent wit & with great study hath gotten out of hu­mane writers,There is no true comfort to be found in naturall knowledge. euen out of morall philosophy which seems to teach the way to true happines is not able to yeeld him any dram of true comfort in time of trouble, what comfort then can such persons finde as rest in their naturall know­ledge I meane in that knowledge they haue only by their mother wit, some persons will freely confesse they are not book-learned, and indeed they haue not any iot either of humane or diuine knowledge which they ought to haue, & might haue had by the means long continued amongst them they know not the distinction of the persons in the trinity, or at least cannot distinctly tell what any of them hath done for them, they are not acquainted with the pro­perties of God nor with his actions, they know not his truth, his iustice, his power, his mercy, & other his attri­butes as they are made known in his word, happily they know them as they may be known by the light of reason, & so did the Heathen, as the Apostle witnesseth, but alasse that is a comfortles knowledge seruing only to leaue them without excuse, let such as blesse themselues in their natu­rall knowledge, such as content themselues to know God & the things of God as they may be knowen by a naturall man, let them consider that when trouble comes vppon them, they shall be left destitute & voyd of comfort espe­cially when trouble of minde comes, they shall then haue nothing to oppose to the accusatiō of a guilty conscience, nothing to the burning wrath and fearefull displeasure of God, but shall ly open to feare, trembling & desparation [Page 533] to voluntary death, yea, to lay violent hands vpon them­selues.

Let these things bee thought on, and let them stirre vs vp not to rest in such knowledge of God and the things of God, as we haue by the light of nature, which is comfort­lesse, and will then disappoynt vs of comfort, when wee haue most neede of it, but let vs labour for that knowe­ledge which is offered and may bee had from the word of God, which will be sure to affoord vs true and sound com­fort, euen in the greatest conflict of minde and conscience that can befall vs.

Come we to the second meanes vsed by seducers to de­ceiue Meanes. 2 (n) the traditions of men, through philosophy and vaine deceit through the traditions of men, by traditions, &c. Interpreta­tion. The Apostle in this place meanes such doctrine, rules or pre­cepts as were meerely deuised by men either contrary or Doctr. 5 beside the written word of God, in the case of religion,Doctrines meerly inuen­ted by men spoyle such as embrace thē. we may find Mat. 15.9. that traditions are called mens pre­cepts or rules, meerly inuented by men, & ver. 3. such as crosse & thwart the commandements of God, such as be contrary, or at lest besides the written word of God, hence then doth the Apostle giue vs this conclusion.

That such doctrines in the case of religion are as meere inuentions of men hauing no ground in the written word of God, they spoyle such as embrace them, and drawe them away from the truth into errour, the reason Reason. is plaine. because

The written word of God is a perfect rule both of faith & maners, & contains all things needfull to be known, be­leeued or practised, it is suffi [...]iently able to make vs wise to saluation these things are written,Ioh. 20.31. that ye might beleeue that Iesus is the Christ the son of God, & that in beleeuing yee might haue life through his name, and the Apostle saith,Rom. 15.4. whatsoeuer things were written aforetime were writ­ten for our learning, that we through patience & comfort of the Scriptures might haue hope: therefore any doctrin [Page 534] added to the doctrine of the word, it being so absolute in it selfe, Vse. must needes bee a drawing away from the trueth into errour,Confutation of popish vn­written tradi­tions. now such are the vnwritten traditions of the Papists, their doctrine touch [...]ng their masses, trentalles, dirges, halfe communions, inuocation of Saints, adorati­on of images, hallowing of bread, water, oyle, crossings, ceremonies & many more of that stamp, they are all meer inuentions of men, and such as embrace them, are drawen from the truth to errour; but the Papists plead and say, these things are not so to bee taxed as mee [...]e inuentions of men.

Ob.Because (say they) they were not ordained by meere humane power, but by Christ his warrant and authority, by such as are placed ouer his Church, of whom he sayth, hee that heareth you heareth mee, and hee that despiseth you despise [...]h mee, they are appointed by the holy Ghost ioyning with their Pastors in the regiment of the Church this is their colour they set vpon them, but to take from them this shift.

Ans. First, they are neuer able to prooue that their teachers haue Apostolicall power and authority, the same that the Apostles had, and that they are simply to be beleeued in that they teach, that is a priueledge & prerogatiue belon­ging only to the Apostles, the planters and founders of the Church of the new Testament.

Againe, it is true indeede, Christ saith, he that heareth you heareth mee &c. but how? so long as they teach no­thing but that Christ hath taught; hee doth not assure vs, whosoeuer heareth man being called to teach, heareth him simply whatsoeuer he teach, but so long as man prea­cheth Gods word and that appeares Ioh. 14.26. the com­forter which is the holy Ghost, whom the father will send in my name hee shall teach you all things, and bring all things to your remembrance, which I haue told you Christ there promiseth that his spirit shall suggest to the minds of his disciples all things, which he had taught them, and not [Page 535] any new doctrines, therefore the Church of Rome cannot free their vnwritten verities from being found meere hu­mane inuentions, and we are to auoyd them as things that will spoyle and draw vs away from the truth into error, & embrace only such doctrines, as are grounded on the writ­ten word of God, which is perfectly able to make vs wise to saluation.

Now to the third meanes vsed by seducers to deceiue Meanes. 3 (namely) the rudiments of the world, according to the rudiments of the world, and not after Christ.

These words if they be considered with the former they haue respect vnto them on this manner, that the traditions of men were according to the rudiments of the world ac­cording to the rites of the ceremoniall law so indeed were the traditions and rules of Pharisies touching washing of cups and platters and the like, but these words besides the relation do imply that the rudimēts of the world are hurt­full, and so I make them a third meanes vsed by seducers to deceiue.

Now the word translated Rudiments doth properly sig­nifie elements, and by rudiments or elements,Interpreta­tion. wee are to vnderstand the legall doctrine of Moses in the old Testa­ment, the rules and precepts giuen by Moses touching cir­cumcision Iewish sacrifices, and concerning many rites & ceremonies among the Iewes as the eating of certain meats and abstaining from other, the obseruation of daies and times, wearing of this or that kinde of garment. Now these legall precepts and rules are called by the Apostle, rudiments or elements by way of similitude, either allu­ding to the foure elements of the world, fire, aire, earth & water, whereof all perfect bodies vnder the heauens are compounded or rather indeed, to the first elements of the instruction of ch [...]d [...]en to the letters the A. B. C. or pri­mar, wherein little children are first instructed and thence led forward to the exercise and study of more excellent learning such were the legall precepts touching circumci­sion, [Page 536] Iewish sacrifices and the rites among the Iewes they were but as the A. B. C. the first letters wherein the Iewes were trained vp as children for a time till the comming of Christ. At which time was reuealed both to them and the whole world a more excellent doctrin, and that this is the allusion of the Apostle appeares plainely, Gal 4.3. where speaking of himselfe and all the Iewes vnder the law, hee sayth, when we were children, we were in bondage vnder the rudiments of the world.

Againe these legall precepts are sayd to be rudiments or elements of the world, because they were concerning outward and visible things. Thus then are wee to conceiue these words of the Apostle, According to the rudiments of the world, as if hee had sayd, according to the pre­cepts and rules giuen by Moses touching circumcision, Iewish sacrificies, and many outward rites among the Iewes which were but as a Paedagogie or an A. B. C. to instruct the Iews only for a time, till the cōming of Christ at which time was reuealed a full and more plentifull do­ctrine.

Doctr. 6 The law of ceremonies g uen by Mo­ses is in some case pernici­ous to Gods people.Now heere first let it bee considered of vs, that these wordes of the Apostle doe implie that the legall rules and precept giuen by Moses teaching circumcision, Iewish sacrifices and and seruices vnder the Law may be a means to spoyle people or persons, and to drawe them from the truth of religion and from Christ to perdition, therefore the Apostle giues warning to the Colossians to beware least any spoile them, not onely by the rules of philoso­phy and traditions of men, but through the rudiments of the world, through the paedagogie and childish elements of the ceremoniall law these being as pernicious and dan­gerous as the other.

Question. Now it may bee demanded how the rule, and pre­cepts, and the Lawe and ceremonies giuen by Moses be­ing part of the written word of God should bee dange­rous.

I answe e, Answ. when things there prescribed are thrust vpon men as things of necessary vse and obseruation as needfull to bee obserued, together with faith in Christ, and that ap­peares both by the context and discourse of this place, and by other places of Scripture, Galat. 5.2. saith the Apostle; behold, I Paul say vnto you, that if yee bee circumcised, Christ shall profit ye nothing. It is a speech full of power, wherein the Apostle sets his authority giuen him by Iesus Christ, against the authority of all that teach the contrary, whosoeuer they be. Behold I Paul who am an Apostle, and haue authority to publish the Gospell, say vnto you, who­soeuer sayth to the contrary, if ye bee circumcised, if yee thinke circumcision of necessary vse with faith in Christ, in the matter of iustification, (for that is the argument there handled by the Apostle) I tell you Christ shall profit you nothing, you shall haue no benefit nor comforte by his death, passion, resurrection or any thing he hath done; a plaine proofe of this, that the Law of ceremonies giuen by Moses, is hurtfull and pernicious, when things there prescribed are vrged, as things of necessary vse to saluation together with faith in Christ.

And the reason Reason. of this is, because things there comman­ded are abrogated and taken away by the comming of Christ, not in respect of signification and Scripture, for they may still instruct vs concerning Christ, but in regard of vse and obseruation, therefore to hold and vse them as things of necessary vse, together with faith in Christ, is a meanes to make Christ vnprofitable vnto vs, Vse. yea to draw vs from Christ to perdition. The knowledge of this point may thus profit, not onely to let vs see that wee are free from the obseruation of Iewish ceremonies, and that there is an abrogation of them, but it may fur­ther serue to discouer vn [...]o vs that the holy things of God, such things as haue full ground in the worde of God, yea things of diuine institution, beeing extended beyond their right vse, they become pernitiousHoly things of God euen things of di­u [...]ne instituti­on beeing ex­tended beyōd their right vse become per­nicious. and hurt­full, [Page 538] yea meanes to carry vs away, as a pray from Christ to euerlasting destruction; thus the Sacraments which God hath ordained to be signes and seales of his couenant of grace, if they be reached out as they are by the Papists to further vse as to bee Physicall causes of grace to bee things that containe and giue grace to the receiuers by the very act and work of receiuing they become dangerous things, and in stead of ministring comfort they become meanes to make Christ the fountaine of all comfort vnprofitable vnto vs.

I might yet further insist in the fruits and works of the spirit, as prayer, Almes-deedes and such like, yea faith it selfe extended further then to bee an instrument appre­hending Gods mercy, and the merit of Christ to iustifica­tion, to be a meritorious and deseruing cause of iustifica­tion and saluation becomes dangerous and deadly, and this is carefully to be obserued of vs, for it is a subtilty of the Deuill, when hee cannot make men lightly to esteeme the holy things of God,Note. and to vse them for fashion or custome, then to bee tempering with them on the other hand to make them to extend them to further vse then God hath appointed, thus he dealt with Christ our head in his temptations, as appeares Matth. 4. by conference of the third and sixth verses, when hee could not weaken his faith in the prouidence of God, and make him distrust, then he laboured with him to extend his trust in the act of it too farre, euen to presume on the prouidence of God, and to neglect the meanes, thus no doubt hee will bee dealing with the members of Christ, wee must therefore labour to know and discerne the right vse of all holy things of God and to take heede that the Deuill or his instruments preuaile not with vs to extend them beyond the same for so doing we do not only abuse the holy things themselues, and make them vnprofitable vnto vs, but they become meanes to spoyle vs, to draw vs from Christ and make his death and bloudshedding, his resurrection, his victory o­uer [Page 539] sinne, death, and the Deuill, vtterly void vnto vs, and yeelding no profit nor comfort vnto vs at all. We are fur­ther to marke, that the Apostle calls the legall doctrine of Moses rudiments or elements, or the a b c, of the law, and that in respect of the more full and perfect doctrine after­ward reuealed in time of the Gospell, hence we may take out this conclusion.

That the teaching vnder the Law was nothing so Doctr. 7 excellent as the teaching vnder the Gospell,The teaching vnder the law was nothing so excellent as the teaching vnder the Gospell. they that liued in time of the Law were but as young schollers in some petty schoole, we that now liue vnder the new testa­ment, are as students of some famous vniuersity, wee by the teaching of the Gospell are led forward to more excel­lent learning, and more is reuealed to vs, then to them that liued in time of the old testament, and this is cleare by ma­ny places of Scripture, wee finde it to bee one maine diffe­rence betweene the Law and the Gospell, that the Gos­pell is a farre more excellent and glorious light then the Law, 2. Corinth. 3. from the sixth verse to the end, the A­postle doth preferre the excellency of the teaching of the Gospell, before the doctrine of the Law in many res­pects.

But happily some wil obiect and say this seems not true for Abraham and the Prophets had more reuealed vnto them, then the best of vs, Object. yea then the best that haue liued since the comming of Christ in the flesh, excepting the A­postles who were immediately taught by Christ, therefore they were not abcedaries or young schollers in respect of vs?

To this I answer it is true indeed, Answ. if wee compare person with person, as Abraham with some one now or heereto­fore liuing since the comming of Christ. Abraham is not a child in respect of such an one, but if we compare church with Church, the Christian Church vnder the new testa­ment with the Church of the Iewes vnder the Law, wee shall find that the Christian Church doth farre exceed the [Page 540] Iewes in respect of reuelation and excellent knowledge, hence it is that our Sauiour saith, Luke 10.24. that many kings and Prophets desired to see the things manifested by his comming and saw them not, and the Apostle, 1. Pet, 1.11.12. saith, that the Prophets enquired and searched, when or what time the spirite which testified before of Christ, which was in them should declare the sufferings that should come vnto Christ, and the glory that should follow, vnto whom it was reuealed, that not vnto, &c.

This then remaines a true conclusion, that the teaching vnder the Law was not so excellent as the teaching vnder the Gospell, they that liued in time of the law were but as petties and young Schollers in respect of vs that liue vn­der the Gospell. Now then is the teaching vnder the Gos­pell more excellent then the teaching vnder the Law? is more now reuealed to vs by the Gospell then to the fathers of the olde testament in time of the Law? then certainely our knowledge must be answerable, Ʋse. we must exceed them in the knowledge of the mysteries of Iesus Christ,Our know­ledge of the mysteries of the Gospell must exceede theirs that li­ued in time of the old testa­ment. the rule is generall, to whome much is committed, of him much shal be required according to the means vouchsafed, so shal be our account returned, ignorance now in the cleare light of the Gospell is a most heauy and fearefull sinne, it might in some sort excuse them that liued vnder the Law, but now it is inexcusable, now it leaues men voyde of excuse, ignorant persons haue now nothing to pleade for them­selues, and that the vgly shape of this sinne may further appeare vnto vs, consider wee that ignorance now in time of the Gospell, it is an argument of hardnesse of heart, we know that a thing that is often exposed, and set before the bright shining of the sunne, and neither changed nor mol­lified is of a stony nature, so surely such as liue in the bright beames of the Gospell; and are neither bettered nor mollified by them, are of a most stony temper, yea igno­rance now doth not onely argue this hardnesse, but it is more then a probable signe of euerlasting perdition, so [Page 541] saith the Apostle, 2. Corinth. 4.3. If the Gospell be hidde if the glorious light of the Gospell doe not enlighten vs, but wee continue ignorant of it, it seales vp a fearefull conclusion against vs, that we are such as are appointed to euerlasting destruction, especially if wee bee wilfully ig­norant as many are, who in respect of time and meanes might haue beene teachers as the author to the Hebrewes saith, cap. 5.12. and yet had need to bee taught the first principles of christian religion, they are behind the Iewes they know not their letters the rudiments and first princi­ples of the worde of God, and can they looke to be saued? certainely no, continuing in that state they cannot, their state is worse then theirs of Sodome and Gomorrha, it is the sentence of Christ himselfe, Matthew 10.15. Let it then stirre them vp to vse all good meanes to come out of their blindnes and ignorance, yea let such of vs as haue the greatest measure of knowledge learne in respect of the cleare light of the Gospell to bewaile the remnants of ig­norance that be in vs and be carefull daily more and more to increase in knowledge, that we may bee answerable to our meanes and condition.

Come wee to the last words of this verse (and not after Christ.)

These words are apposed to the three meanes of seduce­ment before specified as a generall refutation of them all, and the meaning is briefly this.

That they are not according to the doctrine of Christ in the Gospell, the point of instruction that ariseth hence Doctr. 8 is this.This ought to preuaile with vs to renoūce euery corrup­tion both of life & doctrin that is not according to the doctrine of the Gospel.

That it ought euer to bee a probable and sufficient rea­son to sway with vs against any corruption either of life or doctrine, that it is not after Christ, and that it is not according to the doctrine of the Gospell, Eph. 4.20. the Apostle doth vse this as a speciall argument against the corruptions and manners of the Gentiles to disswade the Ephesians now conuerted not to follow their fashions [Page 542] he saith that they had not so learned Christ meaning that such things were not sutable to the doctrine of Christ, and therefore to be auoyded, and this manner of reasoning we are to vse.

Vse. When wee are assaulted by Satan and tempted to any corruption and sinne,When Satan tempteth vs to any cor­ruption and sinne we are to vse this kind of reaso­ning. wee are to thinke and say with our selues, surely this is not according to Christ, and if we haue truely learned Christ, it will be a notable meanes to auoid it, and especially this manner of reasoning is to bee vsed in time of some grieuous conflict of conscience, when the conscience wrestleth with despaire, when the law accuseth, terrifieth and threatneth the wrath of God, then will the Deuill set Christ before vs as an angry iudge, saying vn­to vs on this manner, this thou oughtest to haue done, and thou hast not done it, know therfore that I will take ven­geance on thee, wee are then to remember that this is not according to the doctrine of the Gospell. Christ dooth not speake there on this manner to poore affli­cted consciences, hee addes not affliction to the afflicted, hee breakes not a bruised reede, but vnto poore afflicted consciences, labouring vnder the burden of sinne, and Christ himselfe in the Gospell speakes most louingly and comfortably, and saith, Come vnto mee all yee that are weary and laden, and I will ease you, Matthew 11.28. Bee of good comfort my sonne, thy sinnes bee forgiuen thee. Matthew 9.2. bee not afraide, I haue ouercome the world, Iohn 16.33. we are therefore thus to reason in time of conflict of conscience, and if we be able thus to doe, it will bee a notable comfort and refreshing vnto vs in the greatest conflict that can be.

This verse dependeth on the former as a reason to proue that Philosophy, the traditions of men, the rudiments of the world, and all other things are meere deceipt and va­nity, and altogether needlesse in the matter of saluation, and that all things needfull to saluation are to be found in Christ, the reason is taken from the sufficiency and perfe­ction of Christ, that in him is all perfection and sufficiency to saluation to bee found, therefore all other things are needlesse, now this sufficiency and perfection found in Christ is propounded in this verse, and applied to the Co­lossians in the next, and it is not barely propounded in this verse, but laide downe in the proofe of it, and that from the condition of the person of Christ, that Christ is both perfect God and perfect man, vnited into one person, and therefore most perfect and all sufficient to saluation, that is the respect that these wordes haue to the former and the summe of them (in him) that is, in Christ (the Godhead) (that is) the very diuine essence and nature,Interpreta­tion. not onely the grace of God, but the very God of grace himselfe, the A­postle addes further the fulnesse of the godhead, thereby signifying the full and perfect Godhead, the perfect sub­stance, nature, and essence of the godhead, and yet fur­ther he saith (all) his meaning in that enlargement is this, that the whole perfect essence of the Godhead is in Christ not onely perfect wisedome, perfect power, perfect iu­stice, perfect mercy, &c. but that the perfection and ful­nesse of all these together, and of euery essentiall proper­ty of the godhead is in him, yea that the same whole glory and maiesty of the godhead that is in God the Father is in Iesus Christ his sonne (dwelleth) (that is) abi­deth and continueth vnited for euer, the Apostle speaking in the present time signifieth a continuall residence and a­bode [Page 544] (bodily) this worde bodily is heere vsed after the Greeke phrase, the phrase of the Grecians, who vse to put [...] that signifieth a body, to signifie not onely a thing that hath a true being, as a body hath but a person, & wee in our English tongue vse the word (body) for a person, as some body, or no body, we vse to say for some person, or no person; the meaning then of the Apostle in saying (bo­dily is essentially and personally vnited to his manhood, that there is a true vnion of the godhead and manhood in Christ, that they are made one person, and so the essence of the Godhead in Christ, being in it selfe incorporeall, is after a sort by personall vnion become corporate, they are the wordes of the holy Ghost, Iohn 1.14. the worde was made flesh, the eternall word the sonne of God, the second person in Trinity was incarnate and made man, thus then are we to vnderstand this sentence of the Apostle, as if hee had said.

In this verse thus laid open and conceaued are found most excellent poynts of doctrine, and before I come to speake of the particular things contained in it, wee are briefly to obserue and marke the argument of the Apostle, whereby he proues that al sufficiency to saluation is found in Christ, and no where else taken from the fulnesse of the Godhead dwelling in him, for thus reasoneth the Apostle, Christ is true and perfect God as well as man, and there­fore a perfect mediatour, and all sufficiency to saluation Doct. 2 is found in him onely. Hence wee may gather this point of doctrine.

That the ground of all sufficiency in Christ, is his god­head,The ground of al sufficien­cy in Christ is his godhead. the godhead of Christ is that which makes him a [Page 545] most sufficient redeemer and Sauiour, for indeed, hence it is that his bloud is so precious, that the shedding of it is satisfactory and meritorious, able by the merit of it to purge, cleanse, and wash vs from sinne as Saint Iohn saith, 1. Iohn. 1.7. the bloud of Iesus Christ his sonne cleanseth vs from all sinne; wee are to marke his speech, hee saith, the bloud of Iesus Christ the sonne of God is that which clen­seth vs from all sinne, and hence it is euen from the God­head that the flesh of Christ though it profit nothing in it selfe, yet by vertue which it receaueth from the God­head to which it is ioyned by personal vnion it is the bread of life, and a quickning flesh, Iohn 6.58. yea hence it is that Christ his righteousnesse, his perfect fulfilling of the Law is auaileable for righteousnesse, to euery true beleeuer, be­cause hee is God as well as man, and so not bound to ful­fill the Law for himselfe, but of his owne accord hee be­came the end and perfection of the Law, and fulfilled it for righteousnesse to euery one that beleeueth. Rom. 10.4. this doctrine is to be thought vpon.

And for the vse of it, Vse. it may serue to answere & silence the reasoning of the flesh against the sufficiency of Christ,Strength a­gainst the rea­soning of the flesh touching the sufficiency of the death and suffering of Christ. his death and suffering, for our owne corrupt reason will teach vs to argue against the sufficiency of Christ, his death after this manner; Christ his suffering was but for a time, and we by our sinnes deserue eternall death and pu­nishment in hell for euer, how then can Christ his tempo­rary suffering answer and satisfie for our deserued eternall punishment, between that which is finite, in respect of time and that which is infinite in continuance, between tempo­rary and endlesse, there is no proportion? for answering of this cauill of the flesh; the doctrine now deliuered may helpe vs, and we are to remember it, in the hower of temp­tation, we may haue need to remember it, therefore let vs thinke on it now before the triall come, that the ground of all sufficiency in Christ is his Godhead, & therefore we are not esteeme the merit of his death by the time of his suffe­rings [Page 546] but by the person who suffered, that Christ who suffe­red was both God & man, vnited in one person, & by ver­tue of his godhead gaue power to his death to be meritori­ous, and of infinite price & value, and hence the Church is said to be purchased with the bloud of God. Act. 20.28. & 1. Cor. 2 8. that the Lord of glory was crucified; the mea­ning of those places is not, that God suffered or shed bloud he being impassible, and hauing no bloud to shed, but they doe note out vnto vs the infinite merit and sufficiency of Christ his death in respect of his godhead, that the person suffering beeing not a meere man but God and man, his death was made infinitely sufficient and effectuall by ver­tue of his Godhead personally vnited to his manhood, and so was a sufficient satisfaction for the sinnes of the whole world, and so I come to the particular things offered vnto vs in this verse, and first we are hence to take knowledge of the perfect deity and godhead of Christ, in that the Apo­stle saith, all fulnesse of the godhead dwells in him.

Doctr. 2 Wee are taught that Christ is true God, yea of the same most glorous eternall essence and substance with the Fa­ther,Christ is true God of the s [...]me most glorious es­sence and sub­stance with the Father, & he is God of himselfe. and hee is God of himselfe, equall to his Father, and this is cleare by many places of Scripture, that one is an excellent place to this purpose, Philippians 2.6. Where the Apostle saith that Christ Iesus being in the forme of God, thought it no robbery to be equall with God: that is being in the glory and maiesty of God, before his incarnation, he knew it to be no violence, iniury or vsurpation to bee e­quall with God, for he was (in deed and truth) God of him­selfe and of equall maiesty and glory with his Father from all eternity. I might further proue this by many reasons as by the propheticall predictions of Gods Prophets, spo­ken only of the Lord of hosts, and applied by the Apostles to Christ; by the works of God truly imputed to Christ, as to make the world, Reason. to forgiue sinnes, to know the hearts of men and the like; by his miracles and many moe reasons might be brought to proue the eternal Godhead of Christ, [Page 547] that he is true God of himselfe, equall to his Father, if it were needfull; but come we to make vse of this point, and first this beeing a truth grounded on the word of God, it may not onely settle vs against many erroneous opinions which I will not now remember; Ʋse. but it may serue to cleare the doctrine of our Church,The doctrine of our church cleered from an imputation which the pa­pists cast vpon it. from a most vile and slande­rous imputation cast vpon it by the Papists, they sticke not to charge the doctrine of our Church to bee faulty in no lesse then the highest degree of Atheisme, because wee teach this very point.

That Christ is God of himselfe, and that he receaued not his Godhead from his Father. Against this, one in a popish pamphlet cries out & saith, vpon this position it followeth that there is neither father nor son in the godhead, & why so? marke his reason, for saith he, according to the common sence (see) common sence is the ground hee builds vpon in so high a mystery, he onlye is a true naturall son, that by generation doth receiue his nature and substance from his Father, if therefore the second person in Trinity did not receiue the godhead from the first, but had it of himselfe as the Protestants do affirme, than certainely he is no true son of the first, and consequently the first person is no true Father, and thus saith he, they ouerthrow both Father and Son in the Trinity, and are found faulty in the highest de­gree of Atheisme; a foule fault indeed, if it were iustly char­ged vpon vs, but to cleare vs from this blot and to answere him. First, it seemes this cauilling Sophister cannot or will not distinguish between Christs god-head & his persō, for we teach that Christ his godhead is of it selfe,Note. that Christ in regard of his god-head is of himselfe, as well as the Father, but that his person or sonship (as I may so speake) is from the Father as Christ is the second person in trinity, and the e­ternall sonne, so is he from the Father, that is our doctrine, and so the popish argument is not to the purpose.

Againe, this cauillers argument stands onely on sence, and reason, not on the word of God, and I answere further [Page 548] vnto him, that the strict vrging of the naturall generation of man, as a pattern of the spirituall & vnspeakable genera­tion of the son of God is most absurd, for it will make the son a distinct God from the father, yea, it will make Christ an inferior God to God his father, because the father shall haue his Godhead of himselfe, and the son not of himselfe but of his father, which things are in no wise to be granted we are to renounce them as vtterly false, and to hold it for a truth grounded on the word of God, that Christ is true God, yea, God of himselfe equall to his father.

Vse. 2 For a second vse of this poynt, wee are to build vp our selues in the comfort of truth,A ground of sweet com­fort to all true beleeuers. it is a truth full of sweet com­fort to as many as truely beleeue in Christ.

And the consideration of this is, that Christ is true God may minister to them, not only this comfort, that they are made one with him by faith, who is the euer springing fountaine of all comfort, who is able to saue and deliuer them from death & damnation, from the Diuell and all the enemies of their saluation, which is a great comfort but it may raise vp their harts with further comfort as (name­ly) this that they are one with him, who is most willing to saue them, yea, that will be sure to confer and bestow vpon them righteousnes and life euerlasting, for why? they are one with him who is true God, in whom is all fulnes and perfection not only of power, but of mercy and goodnes, fauour & louing kindnes; who is not only most powerfull but most gracious & ready to do them good, & will neuer suffer them to perish, & this is Christ his own argument of comfort and of assurance that none of his shall perish, nor the power of hell euer preuaile against them, that hee and his father are one. In the two verses before he saith, I will giue vnto them eternall life,Ioh. 10.30.28. ver. &c. then followeth the groūd of all, ver. 30. I and my father are one, as if he had sayd; I and my father are one in substance, will, power &c. ther­fore none shall pluck my sheep out of my hand, none shall be able to take them out of my fathers hand.

in him, and need not any thing out of him, as a comple­ment of their iustification and saluation.

For why, they are perfectly iustified by Christ, they haue full and perfect remission of their sinnes, so as there is no condemnation to them, Rom. 8.1. and they are made the righteousnesse of God in him, 2. Corin. 5.21. therefore they neede nothing out of Christ to their iu­stification.

Againe, all the works of meditation wrought by Christ are most absolute and perfect, and neede nothing to bee added and adioyned, as a supplement vnto them to make them perfect, for Christ being God and man is a most per­fect Sauiour, and therefore he doth perfectly iustifie and saue all that truely beleeue in him, the holy Ghost sayth, Heb. 7.25. he is able perfectly to saue them that come vn­to God by him, seeing hee euer liueth to make intercission for them.

Where then is any place for humane merits and satisfa­ctions, surely, there is no place left vnto them, Ʋse. wee truely beleeuing Christ need not to seeke satisfaction and remis­sion of sinnes,Confutation of humane merits and sa­tisfactions. any where but in Christ▪ in him wee haue full and perfect remission; the masses, pilgrimages and o­ther workes of pennance which the Papists hold able to satisfie, doe mightiy derogate from the one full, perfect and sufficient sacrifice of Christ once offered vppon the crosse, Heb. 10.14. with one offering hath he consecrated or (as the word is) perfected for euer them that are sancti­fied that sentence is worthy to bee duely considered our meditations are to dwell vpon it; with one offring hath he consecrated, and that for euer;How we may be kept from abusing that doctrine that in Christ we haue perfect iustification and saluation. no need then is there of any thing at any time out of Christ, and againe consider that the perfect satisfaction made by one offering of Christ belongs to them that are sanctified, that is also to bee considered and marked of vs to keepe vs from abu­sing this doctrine, that true beleeuers need nothing to their iustification and saluation out of Christ for our [Page 558] corruption will be ready to abuse this doctrine and teach vs to thinke thus with our selues, is nothing needefull to our iustification and saluation out of Christ, then a sancti­fied holy life is needlesse, we must take knowledge from this worthy sentence of the holy Ghost; that this is a foo­lish and deceiuing kinde of reasoning, it is all one as if thus wee should reason, nothing is needefull to iustification and saluation out of Christ, and therefore wee will not haue Christ himselfe, for such as are not sanctified, haue not Christ, they haue no part in the merit of his death and passion.

Note.And further take we knowledge of this, that howsoeuer a sanctified life is not needfull to saluation in respect of a­ny merit, yet is is needfull in respect of assurance of salua­tion, and in regard of the degree of glory in heauen: the greater our sanctification is, the greater shall bee our glory in heauen, therefore learne we to hold the truth of the do­ctrine now deliuered with the right vse of it, let vs content our selues with Christ alone, with his obedience, as most sufficient to our iustification and saluation, euen despising in respect of him all other merits and satisfactions whatso­euer, yet so as we euer remember to whom the merit of his death and perfect obedience belongs (namely) to them that are sanctified, and that sanctified life is needfull in re­spect of assurance of saluation, and regard of the degree of glory in heauen.

The next thing wee are to marke is this, the Apostle sayth, ye are compleat in him, hee sayth not, yee are made compleat or made perfect from him, but in him; hence a­riseth this conclusion.

Doctr. 2 That the perfection of true beleeuers in this life is in Christ,The perfecti­on of t [...]ue be­leeuers in this life is in Christ. it is not wrought by Christ in themselues, the per­fection by which we are perfectly iust in this life, is out of our selues in Christ, it is not any perfection infused and powred into vs, but a perfection in Christ, euen his perfect righteousnesse inherent and abiding in him, and not pow­red [Page 559] into vs, is our perfection in the sight of God in this life, 2. Cor. 5.21. the Apostle sayth directly, we are made the righteousnesse of God in Christ, Eph. 1.6. hee sayth, God by his grace made vs accepted or freely beloued, not through any perfection wrought in vs, or righteousnesse powred into vs by that grace, but altogether out of our selues in his beloued, Phillip. 9.3. the Apostle saith, he ac­counted all things but losse and dung, that hee might bee found in him, and then he expounds himselfe in the words following, not hauing his owne righteousnes, but that per­fect righteousnesse of Christ apprehended by faith; these places make it cleere, that the perfection by which we are perfectly iust in this life is out of our selues in Christ, and the reason of it is this.

Because euen the best so long as they are in this life haue the corruption of sinne remaining in them, Reason. though it bee not imputed to their condemnation, yet it dwelleth in them, Rom. 7.20. and defileth all their thoughts, words & actions, so as they cannot aspire to perfection of righteous­nesse in themselues, but their perfection is only in Christ, and made theirs by the appplication of the spirit, and the apprehension of faith.

This may serue first to strengthen vs against the errone­ous Vse. 1 and false doctrine of the Papists,Strength a­gainst a f [...]lse position of the Papists. who teach that a cer­taine limited portion (for so they speake) of iustice or rigteousnesse, is deriued out of Christ his infinite righte­ousnesse, and powred into this or that man, and so hee is made perfectly iust by that righteousnes inherent in him­selfe; a doctrine directly contrary to the truth now deliue­red, and such as hath no ground nor footing in the word of God, they are neuer able to shew it out of the word of God, that any portion of Christ his infinite iustice is infu­sed into vs, and inherently made ours, that is a meere de­uice of their owne braine. Vse. 2

Secondly, this doctrine makes much for the comfort of all true beleeuers,Comfort to al true beleeuers for why? is it so that our perfection in [Page 560] this life is not in our selues, but out of our selues in Christ, this then may minister singular comfort to all such as tru­ly beleeue in Christ, if we looke into our selues, and be a­ble to search our selues, we shall finde a world of imperfe­ctions in vs, imperfect knowledge, yea, more ignorance then knowledge, imperfect faith mingled wth much vn­beleefe, weake and feeble hope &c. yea, nothing in our selues if we be not partiall in our selues, but cause of doubt­ting, distrust and vtter despaire, but on the other side, when we remember that perfection is not to be sought for in our selues, but in Christ, and if we truely beleeue in Christ, that euen in this life amidst our manifold imperfections, wee haue fulnesse and perfection of righteousnesse in him, and that in him wee are compleat and perfect, it will raise vp our hearts with excellent comfort, yea, it will enlarge our hearts with this comfort, further, that our perfection bee­ing in Christ it can neuer bee lost,Note. wee shall bee as sure as Christ is in heauen, to finde perfect righteousnesse to our iustification and saluation, for our perfection is laid vp in Christ, who is now in heauen at the right hand of his father, and therefore nothing can take our perfection out of his hands: it is the Apostles argument Rom. 8, 34. it is Christ which is dead, yea, or rather, which is risen againe. who is also at the right hand of God, and maketh request also for vs; who therefore shall condemne saith the Apo­stle, so may euery true beleeuer truely say, my perfection is layd vp in Christ, who is at the right hand of his father, who therefore shall take it from me, not all the power of hell is able to depriue me of it, and that is an excellent com­for, and to be thought on to the comfort of all that truely Doctr. 2 beleeue in Iesus Christ.

Now from the words following, which is the head, and obserue we onely this, that we are to consider Christ euen whole Christ God and man in respect of the Angels as a Lord ouer them and farre aboue them,Whole Christ God & man is Lord ouer the Angels and farre a­boue them. the Apostle spea­king of the aduancement of Christ, Ephes. 1.21. sayth, [Page 561] God raised him from the dead, & set him at his right hand in the heauenly places farre aboue all principality, and po­wer, and might, and domination, and euery name that is named, not in this world onely, but also in that, that is to come, Heb. 1.4. the holy Ghost saith, Christ made is much more excellent then the Angels, inasmuch as hee hath ob­tained a more excellent name then they.

And first in this respect, wee are to bee stricken with Ʋse. 1 due admiration of the Maiesty and glory of Iesus Christ for indeede, admiration and magnifying of the Angels,We are to be st [...]icken with due admirati­on of the Ma­iesty and glo­ry of Christ. hath beene the cause of giuing too much vnto them, euen diuine worship and adoration: of that poynt wee shall speake heereafter, but in that Christ is Lord and Gouer­nour of the Angels, it may be matter of great comfort to all that truely beleeue in him, and of terrour to all vnbelee­uing Ʋse. 2 persons.It is matter of comfort to the godly and of terror to the wicked that Christ is Lo [...]d of the Angels.

Of comfort to all true beleeuers, because Christ their head is also head of the good Angels, and will bee sure to send them out to minister vnto them for their good, for their protection and comfort at all times, as wee haue it Heb. 1.14. they are ministring spirits, sent foorth to mini­ster for their sakes, which shall be heires of saluation, yea,Comfort. they haue a charge layd on them by Christ, to watch ouer thee, and to keepe thee in all thy wayes if thou belong to him, yea, to keepe and protect thee (if it bee good for thee) from common dangers and calamities that bee in the world, a matter of great comfort to all true beleeuers, on the contrary,Terrour. it may strike vnbeleeuers with terror that Christ is the Lord of the good Angels, and hath them at command to execute vengeance vpon them, we read in the Scripture, that the Angels destroied Sodome, plagued the Aegyptians, and slue in one night, an hundred foure-score and fiue thousand in Senacheribs hoast, 2. King. 19.35. how then ought men to tremble and to stand in awe of Iesus Christ the Lord of these glorious and powerfull creatures and as the Psalmist sayth, Psal. 2.12. kisse the son least he be [Page 562] angry, and so they perish and be vtterly destroyed, for cer­tainly, if men doe not in time make peace with this great Lord of Angels, he will one day, as the Apostle sayth, 2. Thess. 1.7. shew himselfe from heauen with his mighty Angels in flaming fire, rendring vengeance vnto them that doe not know God, and obey not his Gospell, let this bee thought on by all hard hearted and vnrepentant sin­ners.

This verse is an anticipation or preuention of a secret obiection. For the Colssioans might say, you tell vs that wee are compleate in Christ, but there bee some tea­chers that say, wee Gentiles wanting circumcision are vncleane, and therefore not perfect in Christ, this the A­postle meetes withall in this verse, and saith, that in Christ they also were circumcised: and in this verse the Apostle beginnes to reason against the third meanes of corrup­tion vsed by seducers spoken of verse the 6. (namely) the rudiments of the world, the legall doctrine touch­ing circumcision sacrifices and ceremonies among the Iewes, and he beginnes in particular to deale against cir­cumcision shewing that the beleeuing Colossians needed not to be outwardly circumcised in the flesh, as a comple­ment or meanes to adde any thing to their perfection in Christ; his reason is this.

That is the summe and substance of this verse, and so stands the Apostles reason against outward circum­cision.

Now before I come to speake more particularly of this verse, a doubt must be remooued, some may take excepti­on against the Apostles argument, as insufficient, and say, it is not to the purpose and question in hand, and not con­tinuing in the termes of the question.

For the question betweene the Apostle and false tea­chers was,Ob. whether circumcision in the flesh were necessa­ry or no, the Apostle sayth no, it is not necessary, his rea­son is, because they were inwardly circumcised. Now may some say, this is not to the purpose, this prooues not out­ward circumcision to be therefore needlesse, because they were inwardly circumcised; if this be a sufficient argument against outward circumcision; then this also is a good ar­gument against outward baptisme, that such as are inward­ly washed by the holy Ghost, need not outward baptisme, but we see that to be contrary by the practise of Peter, who commanded that Cornelius his family and others met to­gether, being inwardly baptized by the holy Ghost, should be also baptized with water in the name of the Lord Iesus, therefore this seemes to be no sound and sufficient argu­ment vsed by the Apostle.

For the remouall of this doubt, Answ. we must consider a diffe­rence & distinction of times (namely) of the time vnder the old Testament, & the time vnder the new Testament, of the time before the comming of Christ in the flesh, & the time after, in the time of the old Testament, such an argu­ment as the Apostle vseth, had been weak and insufficient because then circumcision was in force, both as a signe of the Messiah to come, & a seale of righteousnes & regene­ration, but in the time of the new Testament, the Messiah being come, the Apostles argument is strong and sufficient because then circumcision with the whole regiment of Moses is abolished, & the instance of baptisme is not to the purpose, because there is now this difference between out­ward [Page 564] circumcision, and outward baptisme, the one is abo­lished and remooued by the comming of Christ, and the other standeth in force, by the institution and commande­ment of Iesus Christ, therefore these two reasons are not alike. Yea are inwardly circumcised, and therefore neede not outward circumcision; that is a good argument, and ye are inwardly baptized, and therefore need not outward baptisme, that is insufficient, and to come some short vse of this before we passe from it; Vse of this answer to the obiection. is it so that the reason of the Apostle had been naught, if circumcision had been in force as it was in time of the old Testament, then let vs thinke vpon it in the like case, that it is no good argument, and no sufficient plea, for thee whosoeuer thou art to say, I haue the effect of this or that sacrament inwardly wrought in me, and the inward fruit of it, therefore I neede not vse the outward Sacrament, but at my pleasure when I will my selfe; it may bee this is the conceit of such as sel­dome come to the Table of the Lord, happily, once or twice in a yeere, it may bee they thinke thus, I haue that in mee which the Sacrament can seale vp vnto me (name­ly) true faith in the bloud of Christ, what need I then of­ten to come to the Lords Table, oh remember whosoeuer thou art (if this be the thought of thine heart) that this is a deceiuing thought, this is not sufficient to excuse thy wilfull withdrawing of thy selfe from the Sacrament this will not cleere thee from being found guilty of great contempt of the order, that Iesus Christ hath left in his Church, that euen such as haue the greatest measure of faith should often come, to testifie and seale vp the same by receiuing the outward sacrament, & if thou bee a con­temner of Christ his order, thou art then one of those him­selfe speaks of,Luk. 19.14. who will not haue him to raigne ouer thee, and that punishment threatned ver. 27. shall one day light on thee, those mine enemies which would not that I should raigne ouer them, bring them hether and slay them before me, the Lord wil cut thee off, & giue thee thy portion with hypocrites.

Come we now to speake of this verse more particularly, we may obserue it in these things layd before vs.

First, that in Christ the beleeuing Colossians were cir­cumcised, In whom also ye are circumcised.

Secondly, the manner of their circumcision; with cir­cumcision made without hands.

Thirdly, what it was (namely) a putting off the sinfull body of the flesh.

And lastly, by what meanes it was wrought and how they were in Christ citcumcised (namely) through his cir­cumcision; through the circumcision of Christ, of these in order. In whom also ye are circumcised with circumcision made without hands: for the right conceiuing of these words, we must know that circumcision among the Iewes was a cut­ting off of the foreskinne of the flesh as appeares in the in­stitution of it,Interpreta­tion. Gen. 17.10.11. and that cutting off the foreskinne was among them a Sacrament answerable to our Sacrament of Baptisme, a signe of Gods couenant of grace, as the Lord there sayth, and a seale of righteous­nesse,Rom. 4.11. as the Apostle saith now as in our Sacrament of bap­tisme, there is the outward washing of water, and the in­ward washing of the spirit in them that are truely baptised, so was there among the Iewes an outward circumcision in the flesh a cutting off of the foreskin of the flesh, & an in­ward circumcision of the hart, a cutting off of the fore-skin of the hart by the spirit of God; thus then we are to vnder­stand the Apostle when he saith, in whom also ye are circū ­cised with circumcision made without hands as if he had thus spoken. In Christ also ye beleeuing Colossians haue the foreskinne cut off aswell as the Iewes, I meane the in­ward foreskinne of your hearts, which is not cut off by the hand of man, but by the finger of God, euen by the spirit of God.

Now first in that the Apostle sayth; the beleeuing Co­lossians who were not outwardly circumcised, were not­withstanding inwardly circumcised, & that they in Christ [Page 566] had the effect of circumcision without the outward signe of circumcision: Hence we may gather this conclusion.

Doct. 1 That the grace of God is not tied to the outward signe and the outward Sacrament,Gods grace is not tied to the outward sig [...]e of the Sacrament. grace signified by circumci­sion, may bee had without circumcision in the flesh-as ap­peares plainely by these words of the Apostle, grace is not tyed to the outward signe or sacrament.

Ob.But to preuent an obiection in the beginning, some may say indeed, grace signified by circumcision, may now be had without circumcision, because the outward signe is not now in force, but in time of the old Testament it could not be had without circumcision, for the Lord sayth, Gen. 17.14, the vncircumcised manchilde in whose flesh the foreskinne is not circumcised, euen that person shall be cut off from his people, &c. & consequently grace cannot now be had without the outward signes of grace: Therefore grace is tyed to the Sacrament.

Answ. To this I answer, first, that euen then when circumcisi­on was in force, the grace of God was not tied to it; for the Lords owne appoyntment, was that the childe should not be circumcised till the eighth day, Gen. 17.11. which hee would not haue done, if grace had beene tied to circumci­sion, and 40. yeeres together was circumcision omitted in the wildernesse, Iosua 5.6.7. and yet we are not to say, whosoeuer among them died in that time wanted grace to saluation, farre be that from vs.

Againe, for the place alledged; I answer, that place is to be vnderstood of such as were of yeeres and discretion, & not of infants, for it is not sayd, the vncircumcised person being an infant, but indefinitely the vncircumcised, and there is reason so to vnderstand it from the text it selfe, for the Lord sayth in the last words of the verse, because hee hath broken my couenant; now to breake Gods couenant is not incident to infants but to men of yeeres, we see then grace to saluation, euen in the time of the old Testament, when circumcision was in force, might bee had without [Page 567] that outward signe, if there were no wilfull neglect or con­tempt of it; and consequently, grace is not tyed, either then or now to the outward signe or Sacrament of grace, the words of Dauid after the death of the childe that died before the eight day, 2. Sam. 12.23. are to be considered, I shall go to it, sayth Dauid, without question, he meant not that the childe was not in hell, or in any Limbus infantum as the Papists dreame, but he comforted himselfe by con­ceiued hope it was with the Lord, and thither himselfe should goe. Remember againe, the theefe on the crosse that repented and was conuerted, Christ sayth to him, Luk. 23.43. this day shalt thou be with me in Paradice, yet he wanted the outward sacrament of baptisme.

This I deliuer to this purpose, Vse. euen to strengthen vs a­gainst feare,Comfort a­gainst feare & doubting of the saluation of children dying before they be bap­tized. and doubting of the saluation of children ta­ken away before they can come to baptisme; there is som­times a scruple and doubt striking in the mindes of some touching children, that die without the outward sacra­ment of baptisme, wee must learne to cast out that scruple and know that God is not worse to vs vnder the Gospell, then hee was to them vnder the law, nor lesse able to saue the seed of the faithfull, now without baptisme then hee was then without circumcision; his grace was not then free and now bound, then great and now little, then strong & now weake, we are not so to imagine, it were a wrong, yea, a blasphemy against the infinit mercy of our gracious God and the God of thy seed, not adding any condition of baptisme if it cannot be had as it ought.

Oh but there is one speech of Christ himselfe,Ob. that hap­pily strikes deepe, and it is obiected by the Papists Ioh. 3.5. to prooue an absolute necessity of outward baptisme our Sauiour sayth there, except a man bee borne of water and of the spirit, hee cannot enter into the Kingdome of God; behold say they, a plaine proofe that outward bap­tisme is absolutely necessary to saluation.

I answer, first it can neuer be prooued by sound reason, Answ. [Page 568] that, that place is to be vnderstood of infants, but rather of men of yeeres, for if we marke it, Nicodemus his question vers. 4. was this, how can a man that is old be borne; can he enter into his mothers womb againe, & be borne? our Sauiour answereth (holding (no doubt) to the termes of that question) verily, verily, except a man growen in yeers in whom there is either wilfull neglect, or contempt of baptisme be borne of water and of the spirit, he cannot en­ter &c. And againe, it is no more necessary, that by water in this place, we should vnderstand materiall water, then by the word fire, Mat. 3.11. we should vnderstand mate­riall fire: but rather, by water we are to vnderstand the of­fice and worke of the holy Ghost (namely) spirituall wa­shing, as if our Sauiour had sayd, except a man bee borne of the spirituall washing of the holy Ghost, and this is a­greeable to that which followeth ver. 6. that which is borne of the spirit is spirit, and ver. 8. so is euery one that is borne of the spirit, where wee finde no mention of water; it re­maines then notwithstanding this speech of Christ that outward baptisme is not of absolute necessity to saluation, therefore let vs not feare the saluation of infants departed this life in regard of the want of outward baptisme; but looke wee with comfort to the couenant God hath made with the faithfull, that he will be their God, and the God of their seed.

Wee are further to marke that the Apostle sets out the inward circumcision of the Colossians, in these termes, circumcision made without hands, hence we may take vp this conclusion.

Doct. 2 That the inward circumcision of the heart, the cutting of the desiled foreskinne of the heart,The inward circumcision of the heart is not a worke of mans hand but of the po­werfull hand of God. and taking away the corruption of it, is not a worke of the hand of man, but it is a worke of the finger of God, and onely wrought by the powerfull hand of God; hence it is that Moses sayth, Deu. 30.6. the Lord thy God will circumcise thine heart, and the heart of thy seed, that thou mayst loue the Lord thy [Page 569] God with all thine heart, and with all thy soule, that thou maist liue, the reason of this is.

Because inward circumcision of the heart, Reason. the inward purging of the heart, is a new creation as Dauid prayed, Psal. 51.10. create in me a cleane heart, O God, and renew a right spirit within me; therefore proper only to the hand of God; Now least we stumble and bee not able to keepe our selues from falling in respect of precepts giuen in scrip­ture to circumcise our owne hearts, to change them, and the like, Ierem. 4.4. be circumcised to the Lord;Note. we must know that all such precepts giuen in Scripture to men since the fall of Adam and in his corrupt state doe not signifie and imply any power in man to performe them, but teach vs our duty, that we are to seeke for helpe, where it is to be had euen at the hands of God, and let that be the first vse of this poynt.

That seeing circumcision of the heart, is a worke onely Vse. 1 of the hand of God, let vs then euer seeke and sue to him that he would vouchsafe to put his hand into our bosoms,We are to seek and sue to the Lord that hee would circumcise our harts. and plucke off the foreskinne of our hearts, and take away the corruption of them.

And againe, if the Lord haue in any measure circumci­sed Vse. 2 our hearts,The whole praise & glory of our conuer­sion must be giuen to the Lord. let vs giue him the whole praise and glory of that worke, looke not too much on the outward instru­ment; doe not too much gaze vpon the excellency of the gifts of any that hath beene a meanes of thy conuersion, least so thou giue part of the glory to the instrument, but euer haue thine eye vpon the mighty power of the Lord whose onely worke it hath beene, remember that Paul or Apollos, are but the ministers of God, by whom thou hast beene brought to beleeue, 1. Cor. 3.5. blesse God for them, but giue him alone all the praise, and all the glory of that great worke.

Now come wee to the words following, By putting off the sinnefull body of the flesh through the circumcision of Christ.

Wherein the Apostle sets downe what is the inward cir­cumcision, [Page 570] namely, a putting of the sinnefull body of the flesh (by putting of) these words are often vsed by the Apo­stle in the like matter that is heere handled, as cap. 3. 9. see­ing ye haue put off the old man with his workes;Interpreta­tion. Ephes. 4.22. that ye cast off concerning the conuersation in time past, the old man which is corrupt through the deceiuea­ble lusts, and they are metphoricall, borrowed and taken from vncloathing of the body, or the stripping off of the apparell, and doe signifie the manner of taking away, and abolishing of the inward corruption of the heart, that it is after the manner of incloathing the body, or rather in­deed of putting off the skinne of the body, the heart and inward parts and powers of the soule being enwrapped & encompassed with corruption as with a filthy garment or leprous skinne (sinnefull body) the word body doth not heere signifie any corporeall substance, consisting of flesh, bloud and bones, but is also a word vsed by way of simili­tude: to signifie the massie lumpe of corruption, and that lumpe of corruption is expressed by this word (body) to signfie the greatnesse and extension of it, that it is as a body hauing all dimensions, height, length, breadth and thicknesse, and as hauing all the parts of a foule monstrous and reformed body, in which are found all sinnes bound vp it were in one body, which breake out as any occasion is offered, hence it is that the Apostle calles diuerse foule sinnes breaking out of this body, our member, cap. 3.5. by sinnefull body, then vnderstand we, the sinnefull masse or lumpe of corruption (of the flesh) by the word (flesh) wee are to vnderstand the corruption of nature, euen of the whole nature of man of all the powers and abilities both of soule and body, for it is frequent and vsuall in Scripture to put the word (flesh) for the corruption of nature; and not only to signifie the corruption of the inferiour parts of the soule, as the affections, appetite and sences, but also of the superiour, euen of the reasonable soule, and of the powers thereof, the minde, will, memory and conscience, Ro. 8.7. [Page 571] the wisedome of the flesh (that is) the wisedome of the minde, for that is the seat of wisedome, in the naturall and corrupt state of it is enimity against God; and the reason why the corruption of the whole nature of man is called flesh, is this, because it comes by propagation, by naturall and carnall generation, and that that is borne of the flesh is flesh. Ioh. 3.6. so then the full sence and meaning of the Apostle in these words, by putting off the sinnefull body of the flesh, is this.

By taking away and stripping off, as it were a leaprous filthy garment or skinne, the sinnefull masse, lumpe and body of the naturall corruption of the whole man, euen of all the powers and abilities of soule and body.

Heere first obserue we that the Apostle sets out the in­ward circumcision of the heart in these termes, that it is a putting off, an vncloathing or a stripping off of the filthy leaprous garment of corruption; hence we are taught.

That the spirit of God inwardly circumcising and rege­nerating Doct. 3 the heart,Regeneration doth not abo­lish any facul­ty of the soule or any natu­rall affection of it, but only taketh away the corrupti­on of them. doth not take away the substance of the heart, but the corruption of it, regeneration is not an abo­lishing or taking away of any faculty of the soule, as vnder­standing, memory, will, conscience or any naturall affecti­on of the soule, but onely a stripping of the filthinesse and corruption of them; for why, naturall corruption is not a substantiall thing as some haue thought, nor a corrupti­on of the substance of the soule, for then could not the soul be immortall, if the substance of it were corrupted, nor Christ haue taken mans nature without sinne, but it is a corruption cleauing and clinging to the faculties of the soule, and to the affections of the heart, and such as may be remooued by the powerfull worke of Gods spirit, and hence is it sayd to be an euill that doth compasse [...]s about Heb. 12.1. cast away euery thing that presse [...]h downe, and the sinne that hange [...]h so fast on, or that doth so easily [Page 572] compasse vs about, so the originall word signifieth therfore regeneration is not an abolishing of any faculty of the soule, but a putting off of that filthinesse, and that corrup­tion that doth enwrappe and compasse about euery facul­ty of it, this I note in a word, it may be vnto vs one ground of triall, Vse. whether we be truely regenerate or no; it may serue as one meanes whereby we may know it (for marke) regeneration is not a taking away of any faculty of the soule,Triall of the soundnesse & truth of our regeneration. or of any affection of the heart, but of the corrupti­on of it, heereby then examine thy selfe, no doubt thou art or mayst bee acquainted with the disposition of thine owne heart, (I say not with the depth, and all the de­uices of it, the heart of man is deceitfull and wicked a­boue all things, who can know it? Ierem. 17.9. onely the searcher of the heart, the Lord he knowes it, but with a little obseruation thou mayst be acquainted with the natu­rall inclination and disposition of thine heart, in regard of the predominant and chiefe ruling affections of it, whe­ther it bee naturally giuen most of all to feare, to loue, to ioy, to sorrow, to anger or the like; well then, knowing the chiefe ruling affection of thine owne heart, see whether that affection still remain in thee in the force & strength of it without the corruption of it, if it do, then thou art truely regenerate, but if it doe not, thou doest but flatter and de­ceiue thy selfe, for example, if thou beest one giuen to too much ioy, and much reioycing, thou art one of a merry & cheerefull disposition, see whether thy ioy and thy reioy­cing be still as great and strong as euer it was, not in sinne and in outward carnall things, for that is the sinnefulnesse of it, but in God and in good things, if thou find that thou canst now reioyce, not in filthy carnall pleasure in drun­kennesse or good fellowship, as it is called, nor so much reioyce in the outward blessings of this life, but that thou canst as heartily reioyce as euer thou couldest, yea, thou canst more heartily reioyce in the loue and mercy of God in Iesus Christ, in his seruice and obedience to his will, for [Page 563] his loue and goodnesse, then in any other thing, that is a sure marke of a good and regenerate heart, and that the spirit of God hath wrought powerfully in thee, and strip­ped off the sinnefulnesse and corruption of thy ioy and cheerefulnesse in thee by nature; So if thou be one of a hot hasty and cholericke nature; if thou find that naturall an­ger of thine stripped off; the sinnefulnesse of it (namely) the rashnes, the easines to be prouoked vpon euery trifling occasion, the excesse in the measure, making thee to forget duty both to God and man, and the expressing of it, for meere priuate causes concerning thine owne person, and not the cause of God; (for these are the filthy rags where­with thy naturall anger is cloathed) if thou finde not that affection it selfe abolished, but these things taken from it, and that thine anger is now stirred vp, vpon waighty and manifest offence to God conceiued with deliberation; kindled through desire to maintaine Gods glory; loue of iustice and vertue, and directed against sinn, and not the person of the sinner, but with loue to his person, and sor­row for the sinne, and with moderation, not making thee vnfit for duties to God and man, then is that affection wrought vpon by the spirit of God, then is thine anger a holy, iust and sanctified anger, and thus mayst thou trye thy selfe in other affections, and remember it, that regene­ration is not a taking away of any affection of the heart, but a stripping off of the corruption of it.

We are in the next plac to marke that the Apostle saith, inward circumcision is a putting off, or a taking away of the body of the flesh, not some part, but of the whole bo­dy Doct. 4 of it; Hence we may take vp this conclusion.True regene­ration is a re­moouall of corruption from all the powers & fa­culties of the soule.

That true regenaration is entire, it is an abolishing of the whole masse and lumpe of naturall corruption (that is) of naturall corruption in all the powers and faculties of the soule, not a remoouing of corruption from the minde a­lone, or will alone, but from all and euery faculty of the soule, hence it is in other termes expressed to be a putting [Page 574] off the old man, giuing vs to vnderstanst that it is an entire worke, euen as the putting out of a perfect man, with all the parts & members of a perfect man, for indeed where the spirit of God, doth work vpon any man to the purging & taking away of his naturall corruption, Reason. he doth work vpon all the powers of his soule, grace is neuer effectuall truely to purge one faculty of the soule and not another? if naturall blindnesse, ignorance and dulnesse of mind be taken away by sanctifying grace, the will and affections are also wrought vpon in like proportion, and hence is re­generation called a new creation, and a new birth, and ther­fore it is entire, and of the whole man, it were easie to en­large the proofe of this; but for the vse of it.

Vse. Is it so, that where the Spirit of God doth effectually worke regeneration;None ought to think him­selfe truely re­generate vnles he finde him­selfe through­out wrought vpon by the Spirit of God. he puts off the whole body of cor­ruption, let no man then deceiue himselfe, let no man think he is truly regenerat, because happily he is inlightned and hath a generall ffooting knowledge of the Mysteries of the Gospel, & yet notwithstanding is carried away with some inordinate affection, or some corrupt lust to pride, to couetousnesse, to drunkennesse, to sensuall pleasure, to someone grosse sinne or other, if this be true regeneration then Herod and Iudas were truely regenerate, Herod knew much, and did many good things, yet was he a meere car­nall man, possessed with inordinate loue of his brothers wife. Iudas a disciple of Christ and no question, Christ taught him, and he taught others many good things, yet was he a carnall man, carried away with the inordinate lust of couetousnesse, and therefore deceiue not thy selfe think not that the Spirit of God hath wrought on thee to thy re­generation, vnlesse thou finde that hee hath put off the the whole body of thy corruption, and haue crucified the flesh withall the inordinate affections and lusts of it, and withall remember, that except thou bee truely regenerate thou hast no part nor portion in Gods Kingdome, that is, Christ his owne speech, Ioh. 3.5.

Now heere a question may be mooued (namely) this.

How farre foorth the whole body of corruption is put off and taken away in them that are truely regenerate? Quest.

To this I answer, Answ. that the body of corruption is put a­way onely in part in this life, though the Spirit of God doe worke vpon all the powers of the soule, and put off the bo­dy of corruption in such as are regenerate, yet not wholly and perfectly for the time of this life, therefore the Apo­stle heere speakes in the present time, and sayth, inward circumcision is a putting off of the sinnefull body of the flesh, signifying a continuall act neuer perfected in this life the corruption of nature remaines till death, in the most regenerate, though not imputed vnto them, the Apostle affirmes it of himselfe, Rom. 7.3. and hee calles it sinne in many verses of that chapter which the Papists deny, I will not stand to dispute the question, but I say, it remaines in the most regenerate not imputed vnto them, and woun­ded, so as the regenerate doe not serue it, Rom. 6.6. nor subiect themselues to the tyranny of it, to obey it in the lusts thereof▪ as the Apostle teacheth, also by implication Rom. 6.12. let not sinne raigne therefor in your mortall body, that ye should obey it in the lusts thereof, and heer­in is a maine difference betweene the regenerate and vnre­generate. In the vnregenerate, the Spirit of God doth on­ly restraine and hold backe corruption, or for a time turne the affections of their hearts cleane another way for the good of his children, as hee did the hearts of the Aegypti­ans Exod. 12.36. the Lord gaue the people fauour in the sight of the Aegyptian, and the heart of Saul towards Da­uid for a time, 1. Sam. 24.17. but shortly after his hatred brake out againe, and he purposed to kill him, and thus doth the Spirit of God, eithet restraine or turne the affe­ctions of the heart another way in the vnregenerate onely for a time, but afterwards it breakes out and shewes it selfe againe, but in the regenerate, the Spirit of God doth take away the power of naturall corruption, so as at no time it [Page 566] beares sway in them, but they hate it, and labor & groane for deliuerance from it, and though sometimes it giue them a blow and a wound, yet is it with much reluctation and striuing against it, as the Apostle sayth of himselfe Rom. 7.15. and after that they recouer themselues by speedy repentance.

Now further in that the Apostle doth expresse the cor­ruption of nature vnder this word (body) signifying that it is as a body, hauing as it were all dimensions of a body, Hence we are taught.

Doct. 5 That the corruption of nature is exceeding great, it is no light superficiall thing,The corrupti­on of nature is as it were a massie & sub­stantiall body and it hath a reall being, & is exceeding great. no shadow, but as it were a mas­sie and substantiall body, it is not as some haue taught, on­ly a priuation, an absence or want of that holinesse and righteousnesse that ought to be in vs, but it is more, euen a positiue thing, such a thing as hath a reall being, it is both a guiltinesse in respect of Adams sinne, for in Adam all sinned Rom. 5.12. and it is an inclination or pronenesse of all the faculties of the soule, to that which is euill and a­gainst the Law of God, the vnderstanding is not onely blinde, but carried to errour and vaine imaginations the will is not onely nilling, or not willing that which is good, but auerse and repugnant, and striuing against it, and wil­ling onely that which is euill continually, it is sayd, Gen. 6.5. the Lord saw that the wickednesse of man was great in the earth, & why? all the imaginations of the thoughts of his heart were onely euill continually, and that the greatnesse of the corruption of nature may yet further ap­peare, consider we the diffusion and spreading of it, it is as a leprosie spread ouer all the powers of the soule, there is not one free spot in the soule, but all and euery one is de­filed with it, hence it is called the old man, giuing to vn­derstand that the naturall man is nothing, but as a man made of corruption, it is euen as the man himselfe, and do not naturall and carnall men demonstrate and prooue this, abridge them of their lusts, and they thinke they are no [Page 577] men they had rather dy then be abridged of thē, & hence is it also called the law of the members, Rom. 7.23. because all the powers of the soule and parts of the body are sub­iect to it as to a Law.

Againe, consider wee the comprehension of it, it con­taines, all sinnes in it as a root, or as an Ocean sea, sending out into euery channell and vaine of the body streams & flouds of sin, so as one saith well, if all the heresies that be were ceased in the world, yet if God leaue a man to him­selfe, hee hath in himselfe sufficient matter and spawne to breed and reuiue all kinde of errours and sinne, the Apo­stle Gal. 5.19.20. hauing reckoned vp many workes of the flesh, is forced to conclude and say. ver. 21. and such like, as being not able to thinke of all the sinnes, that doe as fire sparkle out of that furnace.

Last of all; the greatnesse of the corruption of nature may plainely appeare in that it takes occasion by the commandement of God, to breake out and to shew it selfe as the Apostle sayth, Rom. 7.8. sinne (meaning the cor­ruption of nature) tooke occasion by the commandement and wrought in me all manner of concupiscence; and a­gaine ver. 13. this sinne that it might appeare sinne (that is) exceeding great, wrought death in mee by that which is good, that sinne might be out of measure sinnefull by the commandement; it is heerein like the gangrene or elephantiasis the leprosie, it is made worse by that which should be a means to cure it, it breakes out vpon the com­mandement of God, if then we duely consider the sprea­ding, the comprehension and swelling of our naturall cor­ruption it breaking out vpon the commandement of God, which is giuen as a remedy against it, wee must needs con­fesse it to be exceeding great.

Now then this being so, that our naturall corruption is so exceeding great, it being not onely a want of that holi­nesse, that ought to be in vs, but a pronenesse to all euill spread ouer all the powers of the soule containing the [Page 578] seed of all sinnes, and breaking out vpon the commande­ment of God: Vse let no man thinke it a small matter to bee a naturall man,We are not to thinke it a small matter to be in our naturall con­ditiō as many foolishly doe. and a light and trifling thing to bee in his naturall condition; some there be who please themselues and hold themselues in very good case, because they are no drunkards, no whoremongers, or the like; they can­not iustly be charged with any grosse offence: yea, some sticke not to bolt out this, or the like foolish speech, that Preachers should lay before men onely their open grosse sinnes, and deale onely against drunkennesse, whoredom, and such like sinnes: a speech tasting of a filthy vessell whence it comes; yea, sent out (be it spoken with reue­rence) from a very dunghill of filthinesse and corruption: thou that thus speakest, whosoeuer thou art, thou hast yet a rotten and a filthy stinking heart, this argues thou doest not know and conceiue the corruption of thine owne na­ture, nor the staine and danger of it: thou art yet in bon­dage to thine owne corruption, and a vassaile and slaue to the Deuill, therefore thinke vpon it; and surely, such as thinke they are in a good case onely because they are no drunkards, no whooremongers, or the like; they see not the inward sinne of their hearts, and their corruption of nature, for they may be so by restraining grace, and yet lie wallowing in the puddle of their owne filthinesse, and for a man to thinke himselfe in good case, onely because hee is free from the act of some palpable sinnes; it is all one as if a Traitor to his Prince, should thinke himselfe free from danger of Law and execution, because he cannot iustly be charged with pettie pilfring or stealing, for it is not onely actuall transgression of Gods Law, but euen our naturall corruption, and that chiefly: it being the mother sinne, and the seed of all other sinnes that doth seuer vs from Gods fauour, and make vs stand subiect to Gods curse and euerlasting perdition. Let vs then labour to see the greatnesse of our naturall guilt and corruption, and to see our selues vnder Gods wrath in regard of it, and seeing it, [Page 579] bewaile and lament for it aboue all things; yea, whensoe­uer wee make confession to God of any knowne actuall sinne, we are then to be brought to the sight of that sinne, euen to see with sorrow the roote of it, and all our other sinnes, and to cry out with Paul, Rom. 7.24. O wretched man that I am, who shall deliuer me from the body of this death. And with Dauid, Psal. 51.5. Behold I was borne in inquity, and in sinne hath my mother conceiued mee. For confession of some knowne sinne may be forced out from selfe-loue, feare of shame, punishment, or such like, and vnlesse by that sinne wee bee brought downe to the roote of all our sinnes,Note. and to haue sense and sorrow for that also, we shall neuer finde ease or reliefe by Christ, hee came not to call the righteous but sinners to repentance, Matth. 9.13. and not euery sinner, but that sinner that condemnes sinne in himselfe, and especially the mother sinne, and is weary and laden and groanes vnder the bur­den of it. Mat. 11.28.

In that the Apostle calles the corruption of the whole Doct. 6 nature of man, and of all the powers of the soule (Flesh) he would haue vs to know that the corruption of nature comes by propagation,The corrup­tion of nature comes by pro­pagation. it comes not as Pelagius & his fol­lowers taught by imitation, children haue not a want of holinesse that ought to be in them, and a pronenesse to sinne in all the powers of their soules by imitation, but it is conuaid vnto them from their parents by naturall gene­ration, as we are plainely taught, Gen. 5.3. It is there said, that Adam after his fall begat Sheth in his owne likenesse (that is) corrupted like to himselfe. For as Iob speaks Chap. 14.1. Who can bring a cleane thing out of filthinesse, it is not possible. Hence we are said to be children of wrath by nature, or natiuity, euen so borne, Ephes. 2.3. And most plainely speakes Dauid to this purpose Psalm. 51.5. I was borne in iniquity, and in sinne hath my mother conceiued me; and if we desire further euidence and proofe of this, consider we but this one thing, that many times some par­ticular [Page 580] and inward euill quality of the parents is found in the childe in his infancy before he can learne it by imita­tion, and therefore it is conuaid and transmitted from the parent to the child by generation,Note. I say many times, not alwaies, for it pleaseth God sometimes of his goodnesse to stay the course of a particular euill quality and disposition, that it passe not from the Parent to the childe, as he did in the birth of Hezekiah the sonne of a most wicked Father King Ahaz, and of Iosiah sonne of wicked Amon: but ori­ginall corruption common to the stocke, and common to mankind, is euer conuaid from the parents to the child by the propagation of it, is perpetuall by naturall genera­tion.

And this must teach vs to take heede of Pride and swel­ling Ʋse. 1 in regard of birth and parentage,We must take heede of pride and swelling in respect of parentage. men commonly looke at the worthinesse of their parents, and boast much of the dignity and eminency of their ancestours in respect of their bloud, riches, honour, and such like; but if they looke as they ought, they should finde matter enough to humble them, they shall finde that their father was an A­morite, &c. as the Prophet speakes Ezek. 16.3. and that they are in the common condition of all men, pollu­ted in their bloud; and though they receiue from their parents outward glory and honour, yet withall they re­ceiue such an hereditary common corruption and disease, yea it may be, together with that, such particular infection as makes them odious in the sight of God; and if the course of it bee not staied, it will poison their bodies and Ʋse. 2 soules more and more, till at length both body and soule like a rotten poisoned thing drop downe into hell.

Againe, is it so that naturall corruption comes by pro­pagation, then let this stirre vp all parents to labour to e­state and intitle their children in something, that may be for the good of their soulesParents must labour to e­state their children in something that may bee for the good of their soules that their children descending of them, may be intituled to some thing that may bee for their good.

How is that to be done may some say? Quest.

Answ. Let them labour to bring themselues within the couenant of grace and to become true beleeuing members of Christ, and then though they cannot deriue their faith and holinesse vnto them, because they begette them not as good men and beleeuers, but as men simply by the power and strength of nature, yet by vertue of the couenant, God will bee good and gracious to their chil­dren, Gen. 26. We read many blessings promised to Isaac and why? Vers. 5. Because Abraham his father obeied the voice of the Lord, and kept his Ordinances and Com­mandements, his Statutes and Lawes. Teaching plainely that the holinesse of parents seales vp the Lords fauour not onely to themselues, but to their children also: this cannot raking and scraping together of wealth doe; men vse to say, happy is the childe whose father goeth to the Deuill, a wicked saying; it is rather a comfort to children when they can remember their parents, are, or haue been godly and in the fauour of God, for he louing the stocke will not disregard the branches; they may say as Iacob said, Gen. 32.9. Thou hast beene, or art, the God of my Father, good and gratious to him, shew then mercy to me his seede, according to thy sweete promise. Yea, God is good euen to wicked children of good parents. Gen. 36.7. Esau had riches and outward good things. 1. King. 11.32. When the Lord rent the Kingdome from Solomon for his sinne, yet one Tribe was left for Dauids sake. A no­table inducement to make Parents to become godly; and if we desire that God should be good to our children after vs, let vs labor to bring our selues within the coue­nant, and we shall finde that an effectuall meanes to moue God to mercy towards our children for many generati­ons.