An Exposition Upon Colossians

Verse 11.

Strengthened in all might, according to the power of his glory.

IN the words I note, 1. The thing it self, Strengthened: 2. The manner of it, in all might: 3. The ground of it, according to the power of his glory, or glorious power.

From the Coherence I observe that we must be strengthened in Grace, before we can be filled with Knowledge: till Grace prevail, evil motions and temptations grow many times too hard for the seeds of Knowledge: and the Devil steals away much of the seed.

Strengthened. ] There are two sorts of Christians fearing God: some are strengthened with all might ; some are feeble in the Knowledge and Grace of God. There are strong Christians and weak; infants, and men of riper age. It is profitable more exactly to consider of both: and in the weak Christian I consider, 1. Who are weak. 2. What helps to make them strong in the might of God.

For the better understanding of the first, I propound three things. 1▪ What the Infant or weak Christian wanteth, by which he discovers his weakness. 2. What he hath, notwithstanding his wants. 3. The happiness of his estate, though he be weak.

They are but Babes and Infants in Grace: 1. That know not the love of Christ, with particular, distinct, and full assurance . 2. That are not able to practice the more strong & purging duties of mortification . 3. That serve any passion and unruly affection . 4. That are unsettled in the way of life , and tost with the wind of contrary doctrine . 5. That stick at acknowledgement, and dare not stand out to the profession of the truth . 6. That cannot digest some truths of God, as being strong meat, and in their account hard sayings. 7. That are inexpert and unskillful in the word of righteousness (especially, if they be ignorant in the principles,) other signs may be gathered from the contrary estate of the strong Christian afterwards.

2 Yet the weakest Christian (whatsoever he wants) hath these things: 1. He discerns the season of Grace, and the day of his peace and redemption, which the wise-men of the world do not . 2. Though in his own account he can do but little for the truth, yet he will be sure to do nothing against the truth, if he may know it . 3. He is not in the flesh, he is more then a natural man, he is borne again . 4. He hath an earnest appetite and constant desire after the sincere milk of the Word . 5. He believes whiles he struggles with unbelief. 6. The strong man armed, which is the Devil, is so cast out by Christ, that he prevails not as he was wont. 7 He can deny his reason, pleasures, profits, and beloved sins, and take up his cross in s • me measure . Lastly, such a door may be opened to them that have little strength, as no man can shut, and such courage they may have, that they will stick to the word, and keep it as their best treasure, whatsoever they lose, and by no means be induced to deny Christ and his Name .

3 His case is happy though weak, for he hath such a High Priest, and Savior, as knows how to have compassion on the ignorant , and is touched with a feeling of his in • irmities , and hath wrought the reconciliation of all his brethren, and was tempted himself : and therefore will succor the weak when he is tempted : and will see to it, that more shall not be laid upon him then he is able to bear ; it being his charge and office to provide, that the bruised Reede be not broken, or the smoking Flaxe quenched, till judgment be brought forth unto victory. And at all times the weakest Christian may go bol • lie to the throne of Grace, and obtain mercy to help in time of need .

The helps for stren •• ening of the weak, are of two sorts: some without us, some to be us • d by us.

Without us▪ there are many things that may strengthen, and encourage, and animate the weak: 1. There is proposed a glorious inheritance to them that overcome▪ 2. We have the example of all the Saints. 3. We have a strong and sure foundation . 4. We have a strong God, and his power is engaged to exercise it self in our weakness, and to keep us unto salvation, without falling till he present us faultless before the presence of his glory . 5. We have a strong word of God, able to build us up, and make us wise▪ and save our souls , as being God's Arm, and mighty instrument, of his power . 6. The spirit of God is a Spirit as of Grace, so of Power , and helpeth the weak, as in Prayer , so in every Duty and grace. 7. We have a strong Savior: Christ doth strengthen and encourage the Christian three ways: first, by his own example, becoming a pattern to us to follow: secondly, by application; for unto all that lay hold on him by Faith, • ee is a Priest after the power of endless life ; the Wi • edome of God, and the Power of God : thirdly, by operation, for he hath borne our infirmities, by his own offering he hath and doth consecrate and make perfect our persons and works, in God's sight ; he doth unite us to the Father ; he gives us his Fathers glory, both in that he gives us such Graces as will bring to glory, and in that he gives us credit where himself and the Father are in credit. Thus of the helps without us.

If any ask in the second place, what we must do, that we may be strengthened. I answer: 1. We must pray for Knowledge and Faith, to discern and believe God's power and promise: Ephes. 1. • 8. &c. A • d in the fourth of that Epistle there are five things more to be done, • hat we may attain to a ripe age in Christ, first, we must subject our selves to be taught, and wrought upon, by such Teachers as are set over us by Christ. 2. We must resolve and settle our selves in the doctrine of the foundation and the Principles of truth, that we be not tossed to and fro with every wind. 3. We must so be satisfied with the voice of Christ in our Teachers, that we cast aside all respects of the voice of strangers, not opening our ears willingly to the sleights of cunning men, that will lie in wait to deceive us. 4. We must take heed of personal discords with any that fear God, following the truth in love. 5. We must mutually strive to yield and seek help to and of one another, that every joint in this mystical body, according to the measure of the part may supply and make up the increase of the body by virtue of union with the Head, and communion with the Members . Besides, if we would increase in strength, we must let Patience have his perfect work, making conscience to mortify corrupt passions, as worldly grief, anger, fretting , &c. And lastly, we must be careful to keep what God hath given us, that no man take away our crown. Neglect of grace received is a great hindrance of strength and increase.

Thus of the weak Christian.

A strong Christian discovers himself by diverse things. First, he is spiritual, that is, such a one as not only hath a taste and desire after spiritual things, but is also ruled by the Word and Spirit of God, that he restrains the evils of the flesh both in heart and life, so as he gives not occasion either of scandal to the weak, or of scorn to them that are without . Secondly, he is able to be baptized with the baptism that Christ was baptized with, and to drink of the cup that Christ drank of: he is not only willing to bear ordinary wrongs and crosses, but is prepared for the worst the world or Satan may do to him . 3. He can bear the infirmities of the weak, and in conversing, deny himself, and please his Brother in that that is good to edification . 4. He is full of goodness and knowledge, and is able to admonish , and comfort others, with the comforts he hath found himself . 5. He sins not in word , that is, he is able to govern his tongue with Wisdom, Meekness, Grace and Truth; the ordinary faults of speech are not found in his Tongue. 6. He is not careful for life, to take thought for what he shall eat, or what he shall drink ; nor doth he disquiet his heart about his body, what he shall put on: for these outward things he can easily trust his heavenly Father . 7. He can love his enemies, endure wrongs without resistance or revenge; or if he use the help of the Magistrate, he can seek it without malice or cruelty: he can bless them that curse him, and pray for them that despite him, and do good to them that hate him . Lastly, in Faith he is strong, like Abraham, Rom. 4.16. to the end. He can believe things to come as well as if they were present, Vers. 17: he can believe above hope and under hope▪ Vers. 18. he looketh, not to the means, but to the promise: Vers. 19. he vanquisheth doubts: Vers. 20. he is as thankful for promises, as others would be for performances: Vers. 20.21. for these things were not only true of Abraham but may be true in us also, Vers. 23.24. who may have as great help from Christ as ever he had, Vers. 25.

Thus of the strong Christian.

In all might. ] Note how the Apostle presseth to perfection: before, in all knowledge, all pleasing, all good works ; now, in all might. And we had need to be strengthened with all might, because not one part of the soul only is to be looked to, but the whole soul, spirit and life throughout: nor have we one Grace to tend, but all sorts of Graces from God: nor doth there abide us one trouble, but calamities, indignities, and temptations of all sorts. We have not one adversary to encounter, but many, and of many sorts; inward, outward, visible, invisible, public, private, at home and abroad. Neither do we stand upon our guard at one time, but must look to our selves in all these respects at all times.

It must be all might that we should labor after in four respects:

First, it must be a Might that extends to the strengthening of all the faculties of the soul, powers of the body, and duties of the life: our Minds must be strengthened in the approving of truth and goodness, and in reprobating of evil and falsehood : our Memories must be strengthened in retaining and recording the secrets and hid things of GOD, which are committed to it: the Will must be strengthened in the Election of good, and rejection of evil: and our Affections need strength also: thus we were to be strengthened in Patience , Joy , Love , Mercy , Hope and Confidence , Desires , in Reverence , in Hatred of Sin , Contempt of the World . So do we need strength to every duty of holy life.

Secondly, it must be a Might that is gotten from the use of all the means, we must be strengthened in the power of every ordinance of God, and supported with the use of every help to make us strong.

Thirdly, it must be a Might shown in the use of all the Armor of God. We must strengthen our selves with every piece of Armor, whether it be Armor of Defense, as the Girdle of Truth, the Brest-plate of Righteousness, the Shooes of the Gospel of Peace, the Shield of Faith, the Helmet of Hope: or Armor of Offence, as the Sword of the Spirit, God's Word, and the Darts of Prayers .

Fourthly, it should be a Might extended to all possible degrees and power of every Grace and Duty: thus in mercy we should communicate in all good things : our service should be an hearty Service , we must love the Lord with all our hearts, with all our souls, with all our might .

According to the power of his glory. ] In the handling of these words, I consider them, first, apart: secondly, as they are joined together: and thirdly, the Doctrines out of them.

Here are two things laid to pawn for the strengthening of the weak Christian, God's Power, and God's Glory.

Power is one of the Attributes they call in Schools relate: the Power of God is infinite, both in respect of Essence (for it is as large as the Essence; yea, it is the Essence it self) and in respect of Obiects, he hath not done so much, but far beyond our capacities, he could do infinitely more: and so is it infinite in respect of continuance. Yet to speak of it according to our capacities; it is restrained, 1. By his Will; he cannot do what his Will is against: 2. By his Glory; he can do nothing against his own Glory: 3. By his Nature, he cannot lie, &c. because it is against his Nature: 4. In some respects by the nature of the Creature; so as whatsoever destroys the essential definition of the Creature, God cannot do: as God cannot make a man unreasonable, and yet he remain a man; he cannot make a body infinite, and it remain a body still: 5. Sometimes by the condition and qualities of the Creature; as, Be it unto thee according to thy Faith: 6. By impossibility; I say, by that which is simply impossible, for there are many things impossible in respect of us, which are not only possible but easy to God. And therefore the common-people reason foolishly; God can save me, therefore he will do it: and the Papists as willfully; Christ can be present in the Sacrament, therefore he will. For besides that they will never prove his body can lie in all places, at one time, truly and locally present, remaining a true body; they also reason but absurdly, till they find his will to be there in their manner.

The Glory of God is taken sometimes for the sign of his presence, Exod. 16.10. for the means of his worship: 1 Sam. 4.22. for praise and honor: 2 Chron. 29.11. But here it is taken for the excellency of God above all creatures, as it may be revealed. God is more excellent then all Creatures, in Trinity of Persons ; in our essence, in perfection of Nature, in infiniteness of being, in eternity, in purity and singleness, in immutability of Nature, Will, and Qualities; in understanding, in prescience, which absolutely falleth to no creature; in the Idea of Virtue, and in omnipotency. By reason of man's Fall and custom in sin, God's glory is much darkened: so as now man of himself cannot so conceive of the wonderful excellency of his Creator.

God's Glory is revealed unto man, 1. By his Works : especially his dreadful and great works . 2. By the Signs of his presence . 3. By the means of his worship ▪ 4. By the Confession of guilty persons . 5. By the Prayses of his Servants: and therefore to give glory, is translated, to give thanks . 6. By Christ, who is the Lord of glory , the King of glory , he maketh the Glory of God, as it were visible in his flesh. 7. By Man . 8. By the Spirit of Revelation . 9. By the Gospel .

But if you ask who of all men see God's glory, I answer; only the Saints, in the brightness of it ; to wit, such as have the Gospel shining in their hearts, &c. such as acknowledging God's threatenings, turn unto him by true repentance : such as lead an holy and innocent life : such as have a true and lively Faith .

Thus of the words apart.

Power of his Glory. ] There are four Reasons why the Power of God should be said to be the Power of his Glory, or glorious. 1. Because it will never leave strengthening, till it bring to Glory. 2. Because the power of all the means of salvation is from heaven, and therefore a glorious power. 3. Because God's Glory sets his Power awork, in as much as by promise it lies engaged to his people. 4. It is a glorious Power, because of the persons and things that are used in God's work, as God himself, the Son of God, the Spirit of God, ordinances that are of God, and men specially consecrated by God.

Doctrines. First, the perseverance of God's Children is most certain: so long as there is Power in God or Glory, they cannot fall away by losing their happiness.

This point hath abundant and apparent confirmation out of the Old Testament in these places, Psal. 145.10.13.14 Isaiah 42.3. Ezech. 36.24.25.26.27. Ierem. 32.40. Hos. 2.19. Out of the Gospels, Mat. 16.18. and 24.25. John 4.14. and 5.24. and 6.39. and 10.28.29. and 13.1. Out of the Epistles also, Rom. 6.8.9.10.11. and 8.30. and 11.29. Ephes. 4.12.17. Phil. 1.6. 2 Tim. 2.19. Heb. 7.16. 1 John 2.19. and 3.9. 1 Pet. 1.5.13.18.20.23.

Secondly, there is little reason of presumption in this Doctrine: for, as Power will preserve, so Glory will revenge: if such as are in covenant with God return to sin, woe unto them, God's Glory will not bear it; and he hath many ways to scourge them: for by their sins they may bring upon themselves crosses of all sorts , terrors of Conscience , loss of many gifts, and want of sense of all grace, God's presence, and the joys of his promises, and Salvation , Church-censures , the want of many blessings , sore travel and terrors upon their return again , terrible buffets, both of the Word and Spirit, &c. And therefore we should work out our salvation with fear and trembling. It is a fearful thing to fall into God's angry and scourging hand.

Hitherto of the Object, Parts, Ends and Causes of Knowledge: the Effects follow, which in the end of the Verse are noted to be three, viz. Patience, Long-suffering, and Joyfulness.

Patience. ] This is a virtue that well becomes a Christian, and a blessed fruit of the tree of life, much to be desired of man: though it may seem troublesome to the flesh to endure crosses and afflictions, yet if all things be considered, it is a virtue of great praise. God himself is magnified of Men and Angels for his patience and forbearance . It is the admirable glory of the Son of God, that in the great work of his Father, about the gathering of the Churches, in the midst of the oppositions of the world and evil Angels, he should not cry, nor lift up, nor cause his voice to be heard, and yet hold out without failing or discouragement : yea, as the Captain of our salvation, he was made perfect by suffering . This is the praise of the Saints, (which they may remember with comfort) that they have endured many and great fights of afflictions . The Soldier cannot please his Captain, unless he endure hardness; nor he that striveth for Masteries be crowned, unless he toil in the Combat; nor the Husbandman reap, unless he patiently endure the labor of sowing, and wait till harvest . All that will live godly must suffer : the holy exercise of Christian Patience is a good sign that men are good hearers of the Word, and that they practice what they hear . Men are not therefore miserable because they suffer much : Christians need not to be ashamed to suffer : they may be troubled on every side, yet not distressed: they may be perplexed, and yet not despair: they may be persecuted, and yet not forsaken: they may be cast down, and yet not destroyed . Patience is a virtue full of good fruits: it appeaseth strife : it helps away the cross: it is impatience and stubbornness that makes the father continue to beat his child: it fits us for perseverance with comfort, as the Coherence shows, The patient abiding of the poor shall not perish forever : but they shall receive, at the length, a crown of life . The worth of this grace appears by the hurt of impatiency: for Impatiencie exalts folly , deprives a man of the possession of his own soul , dishonors all a man's gifts and graces, and all the good things he hath before done , &c. Let us therefore run with patience the race that is set before us. Thus did Christ endure the Cross, and now wears the Crown . The things we commonly bear are nothing to that Christ and the Martyrs have borne: we have not yet resisted unto blood : by suffering we may reap the comfort that we are Sons and not Bastards ; besides the profit of our sufferings, which God ever intends to the patient, viz. the holiness of the heart, and fruitfulness of the life .

That we may be patient, first, we must get Wisdom, and if we want it, ask it of God. It is Ignorance makes men passionate: a great understanding is slow to wrath . Secondly, we must get Faith to believe our own reconciliation with God: our hearts need not be troubled, if we believe in God the Father, in Jesus Christ . When the heart is possessed with peace in the assurance of Justification by Faith, then it is easy to be patient in tribulation; yea, to rejoice in affliction . Thirdly, we must be much in the meditation of the comforts of another life. Fourthly, we must be often and constant in prayer . Fifthly, the hearing of the word faithfully and conscionably breeds a patient mind: and therefore is the Word called a Word of patience ; the Comforts of the Scripture beget both Patience and Hope . Sixthly, we must be temperate in the desires after, and use of, outward things; therefore are men unquiet under the loss, absence, want, or desire of earthly things about their bodies or estates, because they have not sobriety and temperance in their hearts and carriage . Seventhly, if we would have patience we must be careful by godly Sorrow and Confession to cast off the sin that hangeth on so fast: it is our wretched corruption of Nature that makes us so unquiet, it is nothing without us . Lastly, we must be diligent in our callings, and trust upon God, and cast all our care on him. Idleness and unbelief are the great nurses of impaciencie.

Thirdly, we must exercise Patience in seven things. 1. In bearing the common crosses that accompany our mortal estate of life, and therein to put on, as near as we can, Job's mind, and in all losses or wants to give glory to God, acknowledging that he hath as much right to take away, as reason to give. 2. In bearing with the infirmities of such as are about us, with whom we converse, that show themselves to be so, out of weakness, Rom. 15.1.3.4. 3. In enduring persecution of all kinds for the truths sake, 2 Tim. 3.12. 2 Thes. 1.5. Reu. 2.8. 1 Pet. 4.12. &c. 4. In temptations there is use of Patience, both in waiting upon God for succor, and issue, and in keeping the soul at as much rest and quietness as may be: it is the Devils desire to set us on a hurry, he knows his temptations will then work best, James 1.4. 5. In the expectation of the performance of God's promises, and our spiritual happiness in Christ, Heb. 6.12. and 10.35.36.37.38. 6. In the troubles of the mind and conscience, believing God's truth, and waiting for the appearing of his face, and the healing of the soul. 7. In perseverance in well doing unto the end, Mat. 24.13. Rom. 2.7. Reu. 2.2. Gal. 5.9. 1 John 3.2.

Long-suffering. ] This virtue, in case of wrongs, must order us aright in our selves and towards others: in our selves it must restrain Anger and desire of revenge; and great reason, for God himself suffers wrong, and that long too, and it is God's commandment we should suffer long : besides, injuries befalls us by God's providence ; and revenge is God's right . Moreover, these raging and revengeful affections are great hindrances both to Prayer , and to the profit of the World . And lastly, anger lets the Devil into a man's heart .

Quest. 1. But how should I prevent it being wronged? Ans. First, carry some of thine own sins always in thy mind, that being provoked thou mayest turn the course of thine anger thither. Secondly, avoid the occasions, which are both contentions and contentious persons . Thirdly, be daily jealous over thine affections, and keep them down by prayer.

Quest. 2. What if passion do suddenly surprise me? Ans. 1. Conceale it . 2. Depart from them with whom thou art angry . 3. Appoynt at the least that bound unto thine anger, that the Sun go not down upon thy wrath .

Towards others we must show the practice of this virtue thus.

In things that might displease us, but not hur us, endure them without any notice at all: and in things that do hurt, if they be lesser injuries, see them and forgive them; and in the greater wrongs, thou must seek the helps of the Magistrate, and the Law: after thou hast sought all private means, by entreaty, offers of peace, desire of Arbitration, &c. follow the Law with love to thy adversary, without passion or rage, and in the issues be moderate, without showing extremity .

Joyfulness. ] A Christian estate is a joyful and comfortable estate. Sauing Knowledge makes a man live joyfully and comfortably, true joy is one of the fruits God's Spirit beareth in the heart of a Christian; yea, it is a chief part of that kingdom that God bestoweth on his people on earth. None have cause of joy but the Children of Zion, and none of them but have great reason to shout for joy, to rejoice and be glad with all their hearts , Zeph. 3.14. Is it not a great Mercy to have all the judgments due unto us for sin taken away? and the great enemy of our souls cast out? Is it not a great honor that Jehovah, the King of Israel, should be in the midst of us? and that our eyes should not see evil anymore? What sweeter encouragement then that the Lord should cause it to be said unto us, fear not? and again, Let not your hands be slack? If we have great crosses, enemies, dangers, wants, temptations, &c. we have a mighty God ; if there be none to help us, he will save ; yea, he will rejoice to do us good ; yea, he will rejoice over us with joy ; yea, he so loves us, that he will rest in his love and seek no further. Shall man be sorrowful when God rejoiceth? Shall the Lord rejoice in us, and shall not we rejoice in God , &c. And if these reasons of joy be contained in one place of Scripture, how great would the number of reasons grow, if all the Book of God were searched? such a joy and contentment is the joy of Christians that crosses cannot hinder. Life is not dear to a child of God, so that he may finish his course with joy . They suffer the spoiling of their goods with joy, knowing that in heaven they have a more enduring substance . Yea, in many crosses they account it all joy to fall into temptation . They seem as sorrowful, when indeed they are always rejoicing .

Quest. What might we do to get this constant joyfulness and unmovable firmness and contentment of heart? Ans. In general thou must be sure to be God's Servant , a man justified and sanctified : thou must know that thy name is written in the Book of life , which cannot be without Faith .

In particular, there are many things which have a sure promise of joy and comfort annexed to them.

First, thou must lay the foundation of all eternal joys, in godly sorrow for thy sins, John 16.20. Mat. 5.4. Psal. 126.5.6.

Secondly, thou must hang upon the breasts of the Church ( viz. the Word and Sacraments) continually, with trembling and tender affection, waiting upon the word of God: the Law must be in thy heart, thou must buy thy liberty herein at the highest value, Isaiah 66.2.5.11. and 51.7. Mat. 13.44.

Thirdly, in thy carriage thou must be a counselor of peace, Prov. 12.20. and live in peace as near as may be, 2 Cor. 13.11.

Fourthly, take heed thou be not ensnared with gross sin, Prov. 29.6.

Fifthly, wouldest thou reap joy? sow good seed: to be much in well-doing, procures (as a blessing) a secret and sweet gladness upon the heart of man: a barren life is an uncomfortable life. Many would reap, that will not be at the pain to sow, John 4.36. Gal. 6.7.8. He that useth his Talents to advantage, enters into his Masters joy, a joy liker the joy of God then man, meeter for the Master then for the Servant, yet such a Master we serve, as will crown us with this joy, Mat. 15.21.

Sixthly, be constant, bear fruit, and get the knowledge of the love of Christ, and abide in it, John 15.10.

Lastly, in the 2 Thes. 5.16. to 24. there are seven things required in our practice, if we would always rejoice. 1. We must pray always: if we be much in prayer we shall be much in joy. 2. We must in all things give thanks: a heart kept tender with the sense of God's mercies, is easily inflamed with joys in the holy Ghost. 3. We must take heed of quenching the Spirit: when a man puts out the holy motions of the Spirit, he quencheth his own joys. 4. We must, by all means, preserve an honorable respect of the word publicly preached: despise not prophesying. 5. And whereas there be some things we hear, do specially affect us, and concern us, we must be careful with all heedfulness to keep those things whatsoever we forget: try all things, but keep that which is good. 6. In our practice we must not only avoid evil, but all appearance of evil, else if we disquiet others with grief or offense of our carriage, it will be just with God we should find little rest, or contentment in our selves. Lastly, we must endeavor to be sanctified throughout, inwardly and outwardly, in soul, body and spirit, having respect of all God's Commandments, and retaining the love of no sin, so shall we reap the blessing of all righteousness, and procure to our hearts the joys that are everlasting.

Hitherto of the Preface.

Verse 12.

Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the Saints in light.

HItherto of the Ezordium of this Epistle, as it contained both the Salutation and Preface.

The second part both of the Chapter and Epistle followeth, and is contained in the 12. Verse, and the rest to the 23. And it hath in it the proposition of Doctrine. This Doctrine propounded stands of two parts: for it concerneth either the work of Redemption, or the person of the Redeemer. The work of Redemption is considered of in the 12.13. and 14. Verses: the person of the Redeemer is entreated of from Verse the 15. to the 23. The work of Redemption is two ways considered of: first, more generally, in the 12. Verse: secondly, more particularly, Vers. 13.14.

In the work of our Redemption, as it is propounded in this Verse, three things are to be observed: 1. The efficient cause [ God the Father. ] 2. The subject persons redeemed [ us. ] 3. The Redemption it self, as it is either in the inchoation and first application of it on earth, and so it lieth [ in making us fit ;] or in the confirmation of it, what it shall be in the end: and so it is praised, first by the manner of tenure [ inherit ;] secondly, by the adjunct company, [ Saints ;] thirdly, by the perfection of it [ in light. ]

Giving thanks. ] The blessings of God upon every true Christian, are such, as they require continual thankfulness to God for them: such I say, for the worth of them, for number, for freeness of gift, for continuance, and as they are compared with what God bestows upon others in the world.

To the Father. ] A sanctified heart that hath sense of grace, so sees God, the first cause of all blessings, through the second and next causes, that it maketh God the principal object both of prayer and praises: it is a great sin not to acknowledge the instrument by which we receive any good; but it is a great impiety not to give that which is due, to the principal Efficient.

The Father. ] Father is a term of relation, and is given sometimes to the whole Trinity : sometimes to Christ : sometimes to the first Person in Trinity; so commonly, and so here.

God may be said to be a Father in this place two ways: first, in respect of Christ; secondly, in respect of the Christian.

1. In respect of Christ, God is a Father both by Nature, and by personal Union: and in this sense two Questions may be moved.

Quest. 1. Whether prayer is to be made to the whole Trinity, or but to one person. Ans. It is to be made to the whole Trinity, Acts 7.59. 1 Thes. 3.2. 2 Cor. 13.13.

Object. But prayer is here made to one person. Sol. Though but one person be named, yet the rest are included: for the Persons may be distinguished, but severed or divided they may not be.

Quest. 2. Is the Father a Redeemer, in that Redemption is here given to him? Ans. The actions of God are twofold: some are inward, as to beget, to proceed, &c. Some are outward ; as to create, redeem, &c. Now the outward actions are common to all the three Persons; they are distinguished only in the manner of doing : the Father begins, the Son executes, the holy Ghost finisheth : as in the works of Redemption, the Father redeems us, in that he begins it, by devising this course, and willing it from eternity, by calling, sanctifying, sending and accepting of CHRIST in time: the Son redeems us, by taking our nature and in obeying the Law, and suffering death, even the death of the Cross for us: the holy Ghost redeems us, by applying the merits and benefits of CHRIST to every Believer.

2. In respect of the Christian: God is a Father, and the meditation hereof should serve for a three-fold Use. 1. For Trial: 2. For Instruction: 3. For Consolation. For Trial: for it stands us much upon to be assured of this, that God is our Father in Christ by Adoption: for this is the foundation of true hope for what we want, and of true thankfulness for what we have. Now such men as are borne of God by regeneration, as well as of man by generation, are wont to be described in Scripture by such marks as these. They have in them the Spirit of Adoption both in the working and witness of it . Rom. 8.15.16. Gal. 4.6.7. They are separate from sinners, they cannot delight in the works of darkness, or in the wicked fellowship with workers of iniquity, they hate ungodly company , &c. They have consolation and good hope through grace . Christ is to them their way, the truth, and their life: and they love their Savior more then any Creature, and show it in this, that they will rather obey his words, then the commandment of any man or Angel . They are a people that in respect of Mortification, purge themselves by voluntary sorrows for their sins; and in respect of new obedience, Come to the light, that their works may be manifest that they are wrought in God . They honor God with great honor, and tender his Name more then their own credits : they worship God, not for show, or with the adoration of the lips and knees only, but in spirit and truth . They labor for the meat that perisheth not, and esteems it above their appointed food . Lastly, they love their enemies, and pray for them that persecute them, and are willing to do good to them that hate them and hurt them .

Secondly, if God be our Father, it should teach us; First, to care less for the world, and the things thereof: we have a Father, that both knows our wants, and hath all power and will to help us and care for us . Secondly, to come to him in all crosses, and make our moan to him that seeth in secret: for if evil fathers on earth, know how to give good things to their children when they ask them, how shall not our heavenly Father give us whatsoever we ask in the Name of Christ . Yea, it should teach us patience under, and a good use of all crosses . Thirdly, to be willing to die and commend our spirits to God that gave them; seeing in so dying, we commit them into the hands of a Father. This made Christ willing to die, and this should persuade with us also . Lastly, it should teach us to glorify God as a Father: we call God Father (many of us) and thus we speak, but we do evil more and more, and dishonor him, not living like the children of the most High . If he be our Father, let the light of our good works shine before men, that they may glorify our Father . Herein is God the Father glorified, that we bear much fruit .

Thirdly, this point serves for Consolation, and that many ways: First, against the fear of our own weakness; It is not our Fathers will that one of the little ones should perish : None is able to take them out of his hand . Secondly, against our doubts about prayer: Whatsoever you ask the Father in Christ's name it shall be given you . Thirdly, against all the troubles of this world: if he have been a Father of Mercy, to forgive thy sins, and give thee grace, he will be a Father of Glory, to crown thee in a better world in the inheritance of his Sons .

Who hath made us fit.] Doct. We are neither naturally happy, nor universally so: not naturally ; for we are made fit, not borne so: not universally ; for he hath made [ us ] fit, not all men. Christ died for his sheep only ; for his Church only , not for the World . And therefore when the Scripture saith, Christ died for all men, we must understand it; first, in respect of the sufficiency of his death, not in respect of the efficiency of it. Secondly, in respect of the common oblation of the benefits of his death externally in the Gospel unto all. Thirdly, as his death extendeth unto all the Elect: for all ; that is, for the Elect. Fourthly, for all, that is, for all that are saved, so that none that are justified and saved, are so, but by the virtue of his death. Fifthly, for all, that is for all indefinitely; for all sorts of men, not for every man of every sort. Lastly, he died for all, that is, not for the Jews only, but for the Gentiles also.

Qu. Are not all in the visible Church that are sealed with the Sacrament of Initiation made fit? An. No: for Nicodemus was circumcised, yet not as then fit for heaven; and Simon Magus was baptized, & yet perished in the gall of bitterness ; and many of the Israelites were signed with the same Sacraments of righteousness, and yet were destroyed with fearful plagues ; the Pharisees were baptized with John's Baptism, and yet in great danger of wrath to come .

There are five sorts of men that live in the Church▪ that are not made fit? First, such as are in heart disioynted, so as indeed they care for the doctrine of no Church: and thus Atheists and Epicures are unfit. Secondly, such as are in heart fastened to a false Church, though in show they be members of the true: thus Church-Papists are not fit. Thirdly, such as receive Religion and care for it, but only as it may fit the humors of such as are in authority, and may serve the currant of the present times: and thus temporising Politicians are not made fit. Fourthly, such as admit some parts of God's worship, and stand in professed enmity, and dislikes of the jest: and thus the common Protestant of all estates and degrees; they think if they come to Church to service, and be no Papists, it will serve turn, though they neglect, yea, contemn, yea, commonly despite Preaching, private Prayer, true Fasting, religious Conference, and Fellowship in the Gospel.

Fifthly, and lastly, among the better sorts that are hearers, and constant hearers, there are many not made fit for the Kingdom of God: for many hearers rest in an Historical Faith and external righteousness, either betraying the seed, by suffering the Fiends of hell, those invisible fowls of the Air, to take it away, or choking the seed by worldly cares, or if they get a taste of the good word of God, and of the powers of the life to come, by their wicked reuoults and back-slidings, they show themselves not fit, nor worthy the Kingdom of God.

Who.] Doct. God only can make men fit for his Kingdom: he only can rescue us from the power of darkness and Satan: it is he only is the Lord of righteousness : it is he only that can pardon our sins: it is he only can heal our rebellions, and take away our iniquities : he only is the fountain of all inherent holiness: he only is stronger then all, to preserve us to the end, and crown us with glory.

Made fit. ] The word may be rendered either made fit, or worthy, so it be understood of the merit of Christ imputed to us, in whom only we are worthy of heaven.

We are made fit by Redemption, by Vocation, by Adoption, by Justification, by Sanctification, and by Glorification: for each of these adds something to our sufficiency. The Use is, to teach us to magnify God's exceeding mercy, that doth not only give us heaven, but make us fit for Heaven. The greatest King in the world, if he set his love upon a base slave or vassal, well he may give him an Earldom or great Office, but he cannot give him fitness for his place, and gifts to execute it: he may change his estate, but he cannot change his nature. But God doth not only give a Kingdom to his Servants, but he endues them with royal inclinations, desires, and behavior.

The Rhemists upon this place note, that we deserve salvation condignly; but we need not answer them: for Thomas Aquinas, the ordinary Gloss, and Cardinal Caietain upon this place, cross them. Aquinas saith thus; Dixerunt aliqui Deus dat dignis gratiam, &c. Some have said God gives grace to the worthy, but not to the unworthy: but the Apostle excludes this, because whatsoever worthiness thou hast, God hath wrought it in thee: and to this end alledgeth, 2 Cor. 3. We are not sufficient of our selves to think a good thought. The Gloss thus: He makes us worthy, not in the Law, but in Light: that is, through God, who is light of light, by whose grace we are enlightened. Caietain thus: worthy, that is, fit; by lot, that is, only by God's gift. Note, only by God's gift, the Papist saith.

To be partakers of the inheritance of the Saints in light: or, as it is in the original, verbatim, Unto the part of the lot of the Saints in light. ]

The lot of the Saints, is by some taken for the sufferings of the Saints; by others, for their happiness, as it is had in this life, in the right or inchoation of it; by others, for heaven, and that as it is held by true title here in this world: so I take it here.

The word lot leadeth us by allusion to Canaan, and the division thereof; and the comparison holdeth in many things. As none had right to the Land of Canaan, but Israelites; so none have right to heaven, but the Saints: and as Canaan was furnished with buildings and all commodities, but not by the Israelites , &c. so Heaven was prepared of old, before the Saints entered it . The builder and maker of it, was not the Saints, but God . And as the Canaanites were thrown out, that Israel might enter; so the Devils were thrown out of Heaven, that the Saints might enter. And as without a Joshua, though there were a Land, there would be no lot; so without a Jesus, though there were a heaven, there would be no inheritance: and though the Land were given by lot, yet it must not be possessed without a Combat; they must first fight, and then inherit: so must Heaven suffer violence, and before it be had, we must wrestle with Principalities and Powers: and as all their Lots were known to Joshua ; so every Christian, in his standing, is known to Christ: as Joshua had what he asked ; so our Joshua obtains what he asks, though he ask the ends of the earth . And as the comparison hath those things for information, so may diverse instructions be gathered from hence also: and first, if we would have any Lot in Heaven, we must be sure we be true Israelites. Balaam seems a friend to Israel, but he is so far from inheriting with them, that he is destroyed by them; the sword of the Lord roots him out: this will be the portion of all Hypocrites . And we should labor for a particular warrant in the knowledge of our own portion: this would encourage us against all difficulties. Caleb dares fight with the Anakins if Joshua give him Hebron , and feeble and complaing Ephraim shall overcome and enlarge himself, if Joshua particularly encourage him . And as no Canaanites ought to be left in the Lot of Israel; so no wicked workers should be suffered to remain in the assembly of the Saints, to be pricks and goads in the sides of the righteous. And as they that have their inheritance allowed them already, must not rest, but fight till their brethren have rest ; so they that have comfort in their own conversion, must strengthen their brethren. And if any have too little room, the way is not to murmur and doubt, but to fight it out for more; so must Dan : so should weak Christians not give way to discontentment, but strive in the spiritual Combat, till more grace, and room for the enlarging of the heart be gotten. Lastly, as seven Tribes are justly taxed and censured by Joshua, for their negligence and sloth, in not seeking speedily to possess the Land God had offered them ; so may the most of us be justly rebuked for grievous security about the heavenly Canaan. Many rest in the probabilities and hope of a title: nay, the most rest satisfied in such a condition as is without title and without hope, unless they amend: yea, the better sort diverse of them, have but a title: and therefore it justly falleth out, that these are buffeted by Christ, as they were disgraced by Joshua : and as they must stand to the courtesy of the viewers of the Land, for the report of the goodness of their part; so must these secure Christians stand to the courtesy of their Teachers: for how much knowledge and comfort they shall think meet to impart unto them, concerning their inheritance in heaven and heavenly things.

Partakers of the inheritance of the Saints in light. ] The happiness of the faithful is an inheritance, illustrated here, first, by the persons that must enjoy it: it is not common to all, but appropriated to Saints: secondly, by the quality of it, it is in light.

Christ is the great heir of all things , the Christian is coheyre with Christ. It is a doctrine that hath much comfort in it: a Christian holds by the fairest tenure, and firmest, and surest to: for though his life be changeable, and his days on earth must have an end, yet his inheritance endures forever, and whiles he lives God will know him all his days; for no worse a man then his own heir . And the consideration of the inheritance of the Saints, should teach us diverse things: first, to pray, that God would remember us with the favor of his people, and visit us with his salvation : and that then he would open our eyes to see the glory of such an inheritance : Secondly, to honor the righteous, and not despise poor Christians, seeing God hath made them his heirs, and rich in faith . Thirdly, to endeavor with all care to walk worthy of such honor, as to be made God's heirs. And lastly, to be willing to suffer anything in this world for Christ, seeing in the world to come we must reign with him as coheyres .

Of the Saints. ] Only Saints inherit, and therefore be sure thou be a Saint, be sure thou be more then flesh and blood ; be sure thou lie in none of the sins God hath threatened with the loss of this inheritance ; be sure of the imputation of the righteousness of Christ ; be sure thou have in thee the spirit of the Son ; be sure to commit thyself to the word of grace .

In light. ] The Christians inheritance is said to be held in light in six respects.

First, because he now obtaynes it in the times of the Gospel, which times in comparison with the times of the Old Testament, are called times of light: the light of the Jews being spread abroad among the Gentiles, and exceedingly enlarged by the rising of the Sun of righteousness.

Secondly, because this inheritance can never be assured without the light of knowledge. In the understanding of man there is a three-fold light of knowledge; Natural, Evangelical, and Celestial: the Natural light is the light of Reason: the Evangelical light is the light of Faith: and the Celestial light is the light of Heaven. Before we can see our inheritance in the light of Heaven, we must first see it in the light of Faith: and as for the light of Reason it will do no good for any evidence in this tenure.

Thirdly, because this inheritance is held with true joy on earth, and perfect joy in heaven: and Joy is expressed by the word light, in many places in Scripture.

Fourthly, in respect of the admirable communion that a Christian hath with God and Christ, who is light of light; that true light, John 8.12.

Fifthly, because of the certainty of this inheritance, it is said to be held in light. It is worthy the noting, that Catharinus, a Papist, writing upon this place, thus understands the meaning of Light : and is much offended with those that plead for vncertayntie of assurance.

Sixthly, in light, that is, in Heaven: and the light of Heaven is an excellent light, both for the perfection of it, and the continuance of it. It is a perfect light: for there shall be on God's part a clear revelation, and on man's part a clear vision and for continuance; that light shall never be overcome of darkness; nay, it shall never admit any mixture of obscurity, in as much as Heaven is a City that needs not the Sun nor Moon to shine in it, for the glory of God doth lighten it, and the Lamb is the light thereof, Revel. 21.23. In the mean while till God translate us to this light of heaven, let us labor to settle our hearts in the light of Faith and certainty, and glad our hearts with the light of the Spirit and joy, choosing rather to die then to forsake the face and presence of God, the fountain of all true light both in earth and heaven.

Verse 13.

Who hath delivered us from the power of Darkness, and translated us into the Kingdom of his dear Son.

IN this Verse our redemption is considered more particularly: for as it is by inchoation in this life, it stands of two parts: the first is our deliverance from the power of Darkness, and the second is, our translating into the Kingdom of Christ.

Darkness. ] This Darkness imports the misery of unregenerate men, from which the Children of God, in the days of Redemption are delivered: and it notes not only the darkness of Gentilism, proper to the Pagans of that time, but also the darkness of Sin, of Ignorance, of Infidelity, of Adversity, of Death, and of Hell: for every unregenerate man is covered with a six-fold darkness. First, the darkness of Sin . Secondly, the darkness of ignorance, which as a veil, covers all flesh . Thirdly, the darkness of Infidelity; for as there is the light of Faith in the regenerate; so there is a darkness of unbelief, that possesseth every unregenerate man. All men have not Faith; it is the gift of God: both the Prophets and Apostles have complained, Who hath believed our report ? Fourthly, the darkness of Adversity : miseries of all sorts breaking in upon the soul, body, state, and names of men. Fifthly, the darkness of Death: for Death is the house of darkness, and this is the wages of Sin . Lastly, the wicked man is in danger of utter darkness, even of the darkness of hell: out of all this we may see the extreme misery of all carnal persons, upon whom the Kingdom of darkness breaks in, and prevails so many ways: and therefore accursed is their misery that can live in this estate without sense, or remorse, or fear. If Security as a wretched Lethargy, had not overgrown men's hearts, how could they eat, drink, sleep, marry, give in marriage, &c. when they find themselves in the power of such fearful and horrible darkness?

Power. ] This darkness gets power, and prevails over the world, by the unwearied labor of the Prince of darkness: who as he seduced our first Parents, to extinguish the fair light in which they were created, (whence flowed an universal darkness upon all mankind) so doth he still, as God of the unregenerate world, work effectually, in binding men's minds more and more, that the light of the Gospel might not shine in their hearts, both by hindering by all the ways he can, the means of light, and by leading man on from sin to sin, till custom have worn out sense, and bred a very liking of darkness more then the light. And thus poor man runs from darkness to darkness, and from dungeon to dungeon, till he fall unto the everlasting dungeon of utter darkness, and this would be the end of all flesh, were it not that God of his infinite mercy hath provided a means in Jesus Christ to deliver the Elect from the power of this Darkness.

Delivered. ] Every man hath great reason to think of this deliverance out of the Kingdom of darkness, wherein naturally he is: for while he so continueth, he knoweth not whither he goeth : he hath no fellowship with God : his deeds are all evil : his ignorance will not excuse him : yea, it will be his condemnation : his feet tread not in the way of peace .

Who hath delivered us. ] Here are four things: 1. What, [ delivered ;] 2. Whom, [ us ;] 3. When, [ hath ;] 4. Who, viz. God the Father.

Delivered. ] The original word doth not signify, only, to let out, or lead out, or buy out; but it noteth forcibly to snatch out. Man is not gotten so easily out of Satan's hands: nor will the World and Flesh let them go without force, or without blows.

Quest. What must we do that we may be delivered from this power of darkness. Ans. Believe in Jesus Christ, who is the true light . Know that all true light is begun in the assurance of God's love to thee in Jesus Christ: seek this knowledge. To this end, attend upon the preaching of the Gospel, by which, life and immortality are brought to light: And because this Son doth not always shine, Walk in the light while you have the light , and because a man can never sincerely seek the comforts of God in Jesus Christ, or constantly love the word of the Kingdom (the fountain of light) but that there will be great opposition from Satan and the World. Therefore everyone (that is a weary of this darkness, of Ignorance and Vnbeleefe, and feels what darkness of Adversity his sins have brought upon him, and fears the darkness of Death and Hell) must arm himself, resolve and prepare and fight for his own deliverance, putting on the whole Armor of light, using all the means with Faith and diligence, and then shall God's power be made known in his weakness; and the strong man armed, which is the Devil, shall be cast out by him that is stronger then he, even by Jesus Christ.

At the time when this deliverance from the power of darkness is wrought there are at the least these nine things in everyone that is truly delivered. First, he seeks knowledge with great estimation of it. Secondly, he is careful to amend his ways and to avoid sin. Thirdly, he feels and resists temptations. Fourthly, he renounceth the world, as being neither besotted with vanity, nor swayed with example. Fifthly, he fights against his own flesh. Sixthly, he loves the word of God. Seventhly, he forsakes evil company. Eighthly, he mourns over, and prays against some special sins. Ninthly, he loves all the children of the light. These are not all things that are wrought in man in the day his heart is changed and he delivered: but less then this can be in no man nor woman that is truly delivered from the power of darkness.

Who.] Doct. It is God only that delivers us from darkness. This is needful to be considered of, both that carnal men might know they can never see the light, if they use not the means God hath appointed: and that godly men might not despair under the sense of their wants; for as God hath called them to the light, and given them means, so he is able to create light at his own pleasure.

Vs.] Doct. The Saints, even the dearest of all God's Children, have been ignorant, sinful, and miserable, as well as any other.

Hath. ] A Question may here be asked: how it can be said that God's Children have been delivered, seeing they are ignorant, sinful, fleshly, full of afflictions, and subject to die still? Ans. They are delivered in respect of Inchoation, though not in respect of Consummation; though they be ignorant, yet the veil is not whole, but many pieces are torn off; though they be in a dungeon in this world, yet a great window is broken down, and much light appears; though there be sin in them, yet it reigns not; though they must die, yet the sting of death is pulled out; though they endure the same afflictions that wicked men do for the matter, yet they are not the same for nature and use: they are not curses or punishments, but only chastisements, and trials, or preventions.

The consideration of this, that we are not all at once delivered from the power of darkensse, may defend often preaching, and the frequent use of all good means, public or private. This darkness will not away with one days shining▪ these clouds will not be dispelled with one blast; what's the light of one candle, when the night hath enclosed the whole air?

And translated us into the kingdom of his dear Son. ] Or, as it is in the Original, of the Son of his love.

These words contain the second part of our Redemption on earth in this world: the redeeming of us is the translating of us: and this translation is amplified by the condition of life into which we are translated, which for the excellency of it, is into a Kingdom; and for the author of it, is into the kingdom of Jesus Christ, the Son of God's love.

Translated. ] The word, is a Metaphor and the comparison is taken from Plants in nature, and there are diverse things signified unto us, concerning our Redemption, in the similitude of translating Plants. As trees are translated in Winter, not in the Spring; so commonly our Redemption is applied in the days of special affliction and sorrow : and as the Plant is not first fruitful and then translated; but therefore translated, that it may bear fruit: so we are not therefore redeemed because God was in love with our fruits; but therefore translated out of the kingdom of darkness, that we might bring forth fruit unto God. And as a tree may be truly removed, and new planted, and yet not presently bear fruit: so may a Christian be truly translated, and yet in the first instant of his conversion he may not show forth all that fruit he doth desire, &c.

In particular, translating hath two things in it: first, pulling up: secondly, setting again. The pulling up of the tree, shadows out three things in the conversion of a sinner. First, separation from the world: he cannot be in Christ that hath his heart rooted in the earth, and keeps his old standing amongst these trees, the wicked of the world. Secondly, deliverance both from original sin in the reign of it (which is the moisture of the old earth) and also from hardness of heart, (for translating hath removing of the mould and stones that were about the root.) Thirdly, godly sorrow raised by the sense of the strokes of the Axe of God's threatenings, and by the loss of many sprowts and branches that were hidden in the earth: A Christian cannot scape without sorrow; for he hath many an unprofitable sprowt of vanity, and sinful profit and pleasure he must part with. The setting of the tree notes both our ingrafting into Christ by the Spirit of God through Faith, and our communion with the Saints, (the fruitful trees in God's Orchard) as also it notes our preservation by the infusion of the sap of holy graces.

And it is worthy to be noted that he saith ( translated us ) to teach us that there remains in man the same nature after Calling that was before: for, our natures are not destroyed in conversion, but translated: there remains the same faculties in the soul, and the same powers in the body; yea, the constitution and complexion of man is not destroyed: as the melancholy man doth not cease to be so after conversion, only the humor is sanctified unto a fitness for godly sorrow, and holy meditation, and the easy renouncing of the world &c. and the like may be said of other humors in man's nature.

Into the Kingdom. ] The kingdom of God is either universal over the whole world, or spiritual over the faithful Souls on earth, or blessed souls in heaven, till the day of Judgment: or it is both spiritual and corporal, over all the Saints, after the day of Judgment forever. It is the Kingdom of Grace by Inchoation, in the way, present, here below, that is here meant, not the Kingdom of Glory by Consummation in our Country above.

The Kingdom of Christ here on earth, though it • e not so visible and pompous as other kingdoms are, yet it excels all the kingdoms on earth: for when all other kingdoms are not only shaken, but translated or removed, or dissolved, the kingdom of Christ will endure to the end : & in Christ's kingdom the number of possessors doth not diminish the largeness of the possession of each: whereas in other states many Kings make little Kingdoms. Besides, wicked men may be not only Subjects but Kings in other Kingdoms; but this Kingdom, though it be everywhere, yet it is wanting to the ignorant and sinners. Christ reigns in this Kingdom by his Word and Spirit: and his government is taken up especially by two things; first, the collection of his Church; and secondly, the maintenance of it.

Great are the privileges of the Saints under the government of Jesus Christ; they are qualified with eternal graces; they are comforted with the daily refreshings that flow from the sense of God's favor; they are confirmed in the assured peace with Angels and good men; they are estated into an everlasting inheritance; they daily reap the benefits of Christ's Intercession; they often sup with Christ, and are feasted by the great King; they live always in the Kings Court, in as much as they are always in God's special presence; they partake of the privileges, Prayers, and Blessings of all the righteous; and they have the Spirit of God in them, to unite them to God and Christ, to lead them in the paths of holy life, to comfort them in all distresses, to warn them if they go out either on the left hand or the right, and to help them in their prayers, making request for them, when they know not what to pray as they ought.

Object. The World sees no such glory in the estate of Christians in this Kingdom. Sol. There lies a veil over the eyes of all worldly men: and besides, this Kingdom though it be in the world, is not of it: though it be here, yet it is not from hence: and the afflictions that commonly cover the face of the Church, do hide from carnal men the beauty of it; and by reason of the opposition that is between the Kingdom of Christ and the Kingdom of Darkness, though the world know the glory of Christians, yet they will not acknowledge it.

Object. The faithful themselves discrene not any such excellency in their earthly condition. Sol. We must distinguish of Christians: some are but infants in grace and babes: these may be entitled to great things, and yet have no great sense of it; as the Child in Nature hath no great discerning of the inheritance he is borne too; or his own present condition wherein he excels others. A kingdom is never the worse because the infant Prince cannot discourse of the glory of it. Some Christians fall away, for the time, into gross sin or error: and these are in matters of Grace like the drunken man, or Paraliticke in nature, their discerning is lost with their uprightness: other Christians either want the means in the power of it, or are tossed with great afflictions, or are in the fit of temptation; and then they have but a dark glimpse of their felicity in Christ: but the strong Christian that hath digested the assurance of God's love in Christ, and is exercised in the word of righteousness, sees such a glory in the Kingdom of Grace, and doth acknowledge it with such unmovable firmness of heart, that all the powers of either earth, or hell, cannot alter his judgment, in the high estimation of such a condition.

The Use of this Doctrine concerning Christ's Kingdom, is:

First, for Consolation: God's Children should much exult and rejoice in their estates; and in as much as Christ sitteth as king forever, all that are in his Temple should speak of his glory : and if there were nothing else for a Christian to joy in, yet let all the Children of Zion rejoice in their King . Yea, the thought of this, that God is our King, should uphold us, and fence us against all crosses : for Christ is a hiding place from the wind▪ and a cover from the tempest, as rivers of waters in a dry place, and as the shadow of a great rock in a weary Land . And therefore let our eyes never grow dim in viewing this glory, or our ears grow dull in harkening to the word of this Kingdom.

Secondly, for Reproof and terror unto all wicked men that harden their hearts, and refuse to return. What greater loss then to lose Christ's Kingdom? and what fairer service then to serve the Son of God? Who would not fear thee, O King of Nations : accursed is the estate of all such as subject not their necks to Christ's yoke: that refuse to let him reign over them by his Word and Spirit: that come not up to do their homage in Jerusalem, even to worship this King, the Lord of Hosts . • f Jesus Christ be a great King, then where shall they appear, that say to the King Apostate ? Even all such I mean that dare reproach the way of Christ, and deride the sincerity of such as desire to employ themselves in the business of the Kingdom, &c. Is he a great King, how dare we then offer that unto him which they durst not offer to a mean King on earth? What mean the blind and the lame in God's house ? • ow dare men so securely offer up their blind lip-service, an • lame devotions? It is a Kingdom that is offered, why do we then triflle? why do they excuse? What means these fond excuses; I have married a wife, and cannot come: I have bought • iue yoke of Oxen, and must go prove them: I have bought a Farm, and must go see it? I have this pleasure and that profit, and therefore cannot come? Will they lose a Kingdom upon so silly a pretence? when thou needest not to lose either Wife, Farm, or Oxen. God doth not bid thee leave thy Wife, thy Labor, thy Calling, thy Living, but only wills thee to attend thine own further advancement in the season of it: seek lawful profit, but seek Grace first. Use thy lawful pleasures, but chiefly seek the pleasures of God, even these spiritual joys that are more worth then a Kingdom.

Thirdly, for Instruction: it should teach us above all things to seek our happiness in this excellent estate under the government of Jesus Christ. We should, in respect of the worth of it, forsake our Fathers house, and the immoderate desire of any earthly thing: so that the King will please to delight in us . We should open our hearts wider, that the King of Glory, by his Word and Spirit, may come in . We should labor for all those Graces, by which an entrance is ministered into this Kingdom : and whatsoever we are uncertain of, we should make our Calling and Election sure : and though we be never so many ways opposed, yet seeing we fight for a Kingdom (nay, in a Kingdom) we should hold it always a good fight , and continue constant and unmovable: and if Christ lead us into his Chambers of presence, and delight us with the sweet joys of his presence, we should remember such princely love and joy in him always: Let the Christian sing and make a joyful noise to the rock of his salvation, and let him worship and bow down, let him serve with all reverence, and hear without all hardness of heart : let no discontentment possess the heart of the true Christian: for to serve Christ is to reign, and all his Subjects are Kings, and the worst estate of the meanest Christian is a rich Kingdom.

Of his Son. ] Quest. Why is it called the Kingdom of the Son, rather then of the Father. Ans. Because God hath given all the power to the Son, and this Kingdom is assigned over to him. The merit of this happiness is only in Christ, and the virtue that gathers us into this kingdom is only from Christ, and no man cometh to the Father but by Christ.

Son of his love. ] Christ is the Son of God's love: first, because he is most worthy of all others to be beloved. as Judas is the Son of perdition, that is, most worthy to be damned. Secondly, because he was from everlasting begotten of the love of his Father: he is God's natural Son. Thirdly, because he is infinitely filled with the sense of his love: so they are said to be the Children of the marriage, that are full of joy, in respect of the marriage. Fourthly, because it is he by whom love is derived into others: It is he that makes all other Sons, beloved. Lastly, in respect of his human nature: he is that Son upon whom God hath shown his principal love, in respect of the gifts, with which that Nature is admirably qualified. The meditation of this, that CHRIST our Savior is the Son of God's love, is very comfortable; for he is like to speed in anything he requests the Father for us, and he will be sure to preserve us. That himself is a Kings Son, yea, God's Son, yea, a King, and God himself; and so infinitely beloved of the Father: it is an excellent thing to be Christ's member, seeing he inherits so great love: and if God gave us this Son so dear to him, how shall he deny anything, seeing never can ought be so precious, but that with Christ he will willingly give it?

Verse 14:

In whom we have redemption, through his blood, even the forgiveness of sins.

IN the former Verses our Redemption is considered, as God the Father is the efficient cause of it. In this Verse it is considered as CHRIST is the Instrumental cause of it: in the Verse four things are to be noted. 1. By whom we are redeemed ( viz. ) by the Son of God's love, implied in the first words. 2. Who are redeemed [ we, ] that is, the faithful. 3. how we are redeemed, ( viz. ) by his blood. 4. With what kind of redemption, not by redemption from loss in estate, or servitude in body, but from sin in the soul.

In whom.] Doct. That is, the Son of God is the redeemer of the sons of men: he that had no sins of his own, did worthily cancel other men's: he that was in no debt, paid our debts. In this work of Redemption we may see Piety it self beaten for the impious man: and Wisdom it self derided for the foolish man: and Truth it self slain for the lying man: and Justice it self condemned for the unjust man: and Mercy it self afflicted for the cruel man: and life it self dying for the dead man. None can redeem us but Jesus Christ: he only is God and man, he only was deputed hereunto, he only it is that is the first borne, the brother, and the kinsman . Two things are required in a Savior or Redeemer, viz. Right and Power: and the title or right must be either by propriety or by propinquitie. In power and propriety the Father or holy Ghost might redeem, but in propinquitie Christ only is the next kinsman.

Secondly, it is to be noted, that he saith ( in whom ) not ( by whom ) to teach us, that the comfort of our Redemption is not then had when Christ, as Mediator, doth pay the price: but when, as our Head, he receiveth us to himself: we must be in Christ before we can be pardoned: it is a vain thing to allege that Christ died for us, unless we can clear it, that we are the members of Christ by conversion and regeneration: we must be in Christ before the Devil will let go his hold: we must be in Christ before we can receive of the influence of his grace; for that descends only from the Head to the Members: we must be in Christ before we can be covered with his garment: and if we be not in the Vine we cannot persevere.

We. ] Quest. How could the obedience and sufferings of one man serve to redeem so many men? Ans. It is sufficient because he did all willingly; because also he was himself innocent and without fault: but especially because this obedience and suffering was the obedience of him that was more then man.

Again, it is to be noted that he saith (we,) not all men, have redemption, as the Vniuersalites dream.

Have. ] Quest. Had not the Fathers before Christ, redemption in him as well as we? Ans. They had: first, in Predestination, because they were hereunto elect: secondly, in efficacy, in as much as they that did believe in Christ, had the virtue of the redemption to come. Hence, that Christ is said to be the Lamb slain from the beginning of the world.

By his blood. ] Christ shed his blood many ways: as when he was circumcised, in his Agony in the Garden, when he was crowned and whipped, when he was crucified, and when with a Spear his side was pierced; but here it is by a Synecdoche taken for all his sufferings.

There have been in former times four ways of Redemption. First, by Manumission, when the Lord let his Vassaile voluntarily go out free: but thus could not we be redeemed; for the Devil never meant to manumit us. Secondly, by Permutation, as when in the wars one is exchanged for another: and thus could not we be redeemed; for who should be changed for us? Thirdly, by violent Ablation, as Abraham redeemed Lot, by force rescuing him: but this way did not stand with God's Justice. Fourthly, by giving a Price, and thus we are redeemed: but what price was given? not Gold and Silver, nor the blood of Goats; not thousands of Rammes, or rivers of Oil; not the Sons of our bodies, for the sins of our souls : nay, if a whole thousand of us had been burned in one heap, it would not have expiated for one man's sin: but the price was the blood of Jesus Christ , and by this price we may see how hateful a thing sin is in God's sight; and we may resolve that we are not our own men, anymore to do what we list. Neither ought we to be servants of men . Besides, if there had been merit in the works of the Law, the Son of God needed not to have shed his blood: and seeing it is shed, we need no other Mediator, nor works of satisfaction, or superrogation.

Forgiuenesse of sins. ] The doctrine of remission of sins is many ways comfortable: it is a comfort, 1. That sins may be remitted : 2. That this remission may be applied particularly; thou mayest have it, and keep it for thyself : 3. That if our sins be once forgiven, they can never be laid to our charge more; they return not: 4. That where God forgives one sin, he forgives all sins : 5. That where God forgives sin, he heals the nature; where he justifies he sanctifies. An earthly Prince may forgive the Felon, but he cannot give him a better disposition: but GOD never forgives any man, but he gives him a new heart also . 6. That where God forgives the sin, he forgives the punishment also . Lastly, that by remission of sins we may know our salvation .

Secondly, as it is a comfortable Doctrine to faithful men, so it is a terrible Doctrine to wicked men, and that many ways: first, all men's sins are not forgiven: secondly, all need remission of sins: thirdly, if sin be not forgiven, it makes men loathsome to God ; which the word ( cover ) importeth: it sets the Soul in debt: it separates between God and us, and hinders good things from us : it defiles : it remains upon Record, written with a pen of iron▪ and with the point of a Diamond : it causeth all the disquietness of the heart : it is the cause of all Judgments: It brings death .

Thirdly, a Question is here to be considered of, viz. What should a man do that he may get a comfortable assurance that his sins are forgiven him? Ans. He that would be assured of remission of sins must do these things. First, he must forgive other men their trespasses against him, else he cannot be forgiven . Secondly, he must search out his sins by the Law, and mourn over them in God's presence, striving to break and bruise his own heart with grief in secret, in the confession of them to God, Luke 4.18. 1 John 1.9. Hos. 14.3. Zach. 12.12. to the end, & 13.1. Thirdly, we must take heed of the sin against the holy Ghost: which beginning in Apostasy, is continued in Persecution of the known Truth, and ends in Blasphemy ; and is therefore a sin unpardonable, because the sinner is utterly disabled of the power to repent. And howsoever all sins against the holy Ghost are not unpardonable, but only that sin that hath the former three things in it; yet the man that would have evidence of pardon▪ must take heed of all ways of offending against God's Spirit: and therefore must take heed of speaking evil of the way of godliness, of contemning the means of Grace, by which the Spirit works, and of tempting, grieving or vexing of the holy Ghost within his own heart or others. Fourthly, he must daily attend upon the preaching of the Gospel, till the Lord be pleased to quicken his own Promises, and his heart unto the joyful application of the Comforts of God's Love, continued in his Word. And when men come to God's presence to seek so great a mercy as the pardon of sin, they must above all things, take heed of willful hardness of heart, least their unwillingness to be directed by God's Word, be requited with that curse that God should grow unwilling that they should repent, and he should forgive them . Fifthly, the Prayers of the faithful are very available to procure the pardon of sin . Sixthly, he must with due preparation be often in receiving the Sacrament of the Lord's Supper; which is to the worthy Receiver, a worthy Seal of Remission . Seventhly, he must amend his life and believe in Jesus Christ .

Verse 15.

Who is the Image of the invisible God, and the first begotten of every Creature.

HItherto of the work of Redemption: now followeth the person of the Redeemer ; who is described as he standeth in relation:

• 1. To God. Vers. 15.
• 2. To the universe or whole World, Vers. 15.16.17.
• 3. To the Church, Vers. 18.19. &c.

In all the Verses in general, may be observed the evident proof of his divine Nature. For, as the Verses before, when they mention Redemption in his blood, prove him to be man; so these Verses, ascribing to him, Eternity, Omnipotence, &c. prove him to be God. That our Savior is God, may be further confirmed, by these places of Scripture: Gen. 19 24. Judge. 2.1.4.14 Psal. 45. Prov. 8.22. Job. 19.25. Isaiah 7.14. and 9.6. and 35.2.4. and 40.3.10.12. and 43.10.11.23. and 45.22. Ier. 23.5.6. Hos. 1.7. and 12.4. Mich. 2.12. and 4.1. John 1.1. &c. 1 John 5.20. Revel. 1.6.

Besides, the Apostles drift is to extol the excellency of Christ, by whose blood we are redeemed. Howsoever he appeared in form of a servant, yet he exceeded all Monarchs, that ever were on earth: for Christ is the essential Image of God, whereas the greatest Monarchs are God's Image, but by a small participation. He is the Son of God by generation, they are so only by creation or regeneration. He is the first borne, they are but younger Brothers at the best: He is the Creator, they are but Creatures: All things are for him, whereas they have right and power over but few things: he is eternal, they are mortal. Things cannot consist without a Redeemer in Heaven; but so they may without a Monarch on earth: he is a mystical Head, and by his Spirit uniteth all his Subjects to him, and by influence preserveth them: but so can no political heads do their Subjects. Other things I might instance in the Verses following, but these shall suffice.

The first thing in particular by which the Redeemer is described is his relation to God in these words: Who is the Image of the invisible God. ]

Here three things are to be considered: First, the Person resembling, Who: Secondly the manner how he resembleth, viz. by the way of Image : thirdly, the person resembled, in his Nature, God : in the Attribute of his Nature, Invisible. For the first, if we be asked of whom he here speaketh, it is easily answered out of the former Verses: It is the Son of GOD, the Son of his Love, Verse 13. And thither I refer the consideration of the first point.

Image. ] Our Redeemer resembles God by way of Image.

There is difference between the Image of a thing, and the Similitude of it. The Sun in the Firmament expresseth GOD by similitude; for as there is but one Sun, so there is but one God: And as no man can look upon the Sun in his brightness; so no man can see God with mortal eyes, &c. But yet the Sun is not therefore God's Image. God's Image is in Man, and in Christ.

God's Image is in man three ways: First, by Creation; and so it is in all men, even worst men, in as much as there is in them, an aptitude to know and conceive of God, &c. Secondly, by Recreation; and so it is in holy men, that do actually and habitually know and conceive of God, &c. but this is imperfectly. Thirdly, by similitude of glory; and so the blessed in heaven conceive of, and resemble God, and that (in comparison with the two former) perfectly.

But there is great difference between the Image of God in man, and the Image of God, in Christ. In Christ, it is as Caesar's Image in his Son; in Man, it is as Caesar's Image in his Coyne. Christ is the natural Image of God, and of the same substance with God, whom he doth resemble: but the Christian is God's Image only in some respects, neither is he of the same nature with God. Man is both the Image of God, and after the Image of God: The Image of God because he truly resembles God; and after the Image of God, because he resembles him, but imperfectly. But Christ is the perfect Image of God, and not after his Image. Some express the difference thus: Christ is the Image of the invisible God, but Man is the Image of the visible GOD, that is, of Christ.

Christ, is the Image of God three ways: 1. in Operation, because it is he that worketh God's Image in us: 2. in Apparision, because he appeared for God, to the Fathers in the old Law: 3. in Person, and that in both natures, both as God and Man; for the most perfect Image of God, is Christ, God: the perfect Image of God is Christ, Man: the imperfect Image of God, is Man.

That Christ is the Image of God, as he is God, is apparent by that place, Phil. 2.6. and Heb. 1.4. And here, two things are admirable: first, that this Image is an infinite Image, like the thing resembled: secondly, that the Image is the same in Number, not in Specie only, with the thing resembled.

Christ as man, is the Image of God, 1 Tim. 3.16. And that three ways: First▪ as the God-head dwells in Christ bodily: in respect of the unutterable presence of the divine Nature. Secondly, as by his Miracles and great works, he manifested the Divine Nature, and shown God in the world. Thirdly, as his Human Nature is qualified with Knowledge, Righteousness, Purity, and other gifts: for if man be God's Image in respect of this, Christ is so much more. To conclude, Christ as he is God, is not only the Image of the invisible God, but the invisible Image of God: but as man, he is the visible Image, of the invisible God.

The Considerations of this Doctrine, that Christ is the Image of the invisible God, may serve for six Uses. First, to teach us the admiration of that God, whose Image is of so admirable praises. Secondly, to show the fearfulness of their estate, that turn the glory of the incorruptible God into the Image of corruptible Creatures. And this is the sin not only of the Gentiles, but of the Papists also. Thirdly, it should wonderfully quicken us to all the duties of humbleness of mind, and meekness, and make us ready in all things, to serve one another, without wrangling, or contention, in love, seeing he that was in form of God, equal with God, put upon him the form and Image of a Servant. Fourthly, we may hence learn, that if we would know God, we must get into CHRIST; for in him only is the Father known: he that hath seen Christ, hath seen the Father . Labor then in the business of Mortification and Justification, and then that knowledge of God, which is impossible to Nature, will be possible to Grace. They have the firmest apprehension of God, not that have the most Wit or Learning, but that have the most grace in Jesus Christ. One may be a great Scholar, and yet a great Atheist. The surest way, is to know the Creator in the Redeemer. Fifthly, seeing it is Christ's honor to be God's Image, let it be our honor to be Christ's Image, which we can never be, unless we put off the old man, and his works . And see to it, that the light of the Gospel be not hid from us, by the God of this world for: the Gospel is the Gospel of glory , 2 Cor. 4.4. and 3.18.9. &c. Gal. 4.19. Now, we may be framed like to the Image of Christ, in three things: 1. in Knowledge : 2. in Sufferings : 3. in holiness and righteousness of heart and life : lastly, shall the Devil make men worship the Image of the beast ; and shall not we forever honor this everlasting Image of our God?

Invisible God. ] God is invisible ; God cannot be seen, because he is a Spirit, not a body; and because of the exceeding thinness and purity of his nature, and because of the transplendency of his glory; and lastly, because of the infiniteness of his Essence.

The Use is, first, to teach us to walk always in fear and trembling, seeing we serve such a God, as sees us, when we see not him : secondly, this should check the secret and beastly discontentment of our hearts, which are many times moved to vexation, because our God is not visible; whereas we should therefore the more admire him, that is so absolutely perfect: It were imperfection to be visible. And yet notwithstanding, though God be not visible to sense, he is visible to understanding: and though Nature cannot see him, yet Grace can. Now, if any ask what he might do that he might see God, I answer, that he that would see God: first, he must look for him in the Land of the living ^k : seek for him amongst true Christians: he must first know and love his brother: and then he shall know and see God . He that would know the Father, must be acquainted with the Child. Secondly, he must with fear, and reverence, and constancy, wait upon the manifestation of God in his house; in that light we shall see light. We must eat at God's Table, and it must be our contentment to taste of the fatness of his house, and to drink out of the River of those pleasures, if we would with clear light see God . God is to be seen in Zion : God's goings are seen in the Sanctuary . Thirdly, he must learn God's Name; for he that knows his Name, sees his Nature. When God would show his glory to Moses, he proclaymes his name to him . Fourthly, he must be sure to get into Christ by Faith, being borne of God by regeneration . Lastly, he must be pure in heart : he must especially strive against the corruptions inward, in his thoughts and affections. Thus of the second use.

Thirdly, the consideration of this, that God is invisible, should encourage us to well doing, even in secret; seeing we serve such a God, as can see in secret .

Hitherto our Redeemer is described, as he stands in relation to God: now, in the second place, he is described as he stands in relation to the Creatures. And Christ is in relation to the Creatures five ways: 1. as the first begotten among them: 2. as their Creator: 3. as the end of them, all for him : 4. in respect of Eternity, as he is before all things. 5. as all things in him consist: All things depend upon Christ as their preserver, as their ancient, as their end, as their Creator, and as the first borne.

The first begotten of every Creature. ] Two things are here to be considered of Christ: 1. that he is God's Son, by generation: 2. that he is the first begotten.

For the first: God hath Sons by Nature and by Grace; Christ is borne as Man, and begotten as God. Things are begotten three ways: 1. Metaphorically, only by comparison, or in some respects: 2. Corporally: 3. Spiritually : some things do beget without themselves, as bodies do; but this is more ignobly and basely; some things beget within themselves, as doth the Spirit or soul, more perfectly. But the most perfect and unutterable glorious generation, is the begetting of the Son of God, by God. The way of God in eternity, who can find out? and his generation who can tell? His ways are not as our ways; yet a glimpse of this great work, we may reach to two ways:

• 1 By way of Negation, as they say in Schools.
• 2 By way of Comparison.

First, by denying that unto God, which hath imperfection in it. In the generation of the Creatures we may see something into the generation of the Son of God. There are eight things in the generation of the Creatures, which are not in this begetting of the natural Son of God. 1. The Creatures beget in time, because themselves are first begotten: but this is not in God, Christ is of the Father, but not after the Father: there is here a priority in order, but not in time. 2. The Creatures beget by affection (this is imperfection) but God begetteth by Nature. 3. The Creature begets without himself, so as Sons are diverse, and divided from the Father, because they are finite: we are of like nature to our Fathers, but not the same nature: but it is not so in God; for Christ is not divided from the Father, as he is the natural Son of God. 4. The generation in the Creature is not without corruption, or diminution of the nature of the Begetter: but here, God the Father begetteth without corruption or diminution, by a way divine, inenarrable, and incomprehensible. 5. Our Children are less then their Parents; but Christ is as well Coequall as Coeternall. 6. The Creature communicates but a part of his substance, but God communicates the whole. 7. The father and son, among the creatures, are two in number, one in Specie only; but in God it is not so: for the Son of God is another, but not another thing; he is another, viz. in Person, but not another thing in Essence. Lastly, the creature begets mortal creatures, & propagates but a being for a time, but God begets a Son immortal by nature, such as can never die in the nature so begotten.

Secondly, this generation is shadowed out by some comparison with Creatures: the river and the spring are two, yet not divided; so is the Sun and the Beams of it, the Sauor & the Ointment are together, and yet the Ointment is not corrupted: but the principal comparison is in the Mind and the Word; the Mind begets the Word naturally, without passion or corruption, within it self; so as the Word begotten, remains in the Mind, the Word afterwards, clothed with a voice, goeth into the ears of men, and yet ceaseth not to be still in the Mind: This in many things, as you may see, is like to the generation of God, by the Father. But all these are but shadows; the glory of the thing it self cannot be expressed by any words of man or Angels.

The consideration of this Doctrine should inflame us to the love of such a Son, who being as he was, coequal and coeternal with the Father, yet was pleased to delight himself in God's earth, which is man. And we should forever hearken and attend to the words of this wisdom of God, who teacheth us the secrets and the very bottom of his Father. And seeing this is the Son, of whom GOD hath spoken, to the dreadful astonishment and wonder of Heaven and Earth, woe unto them that sin against the Son, and provoke him to anger: How shall they be broken to pieces like an earthen Vessels? But blessed are all they, that with all fear and trembling, and with all reverence and affection, subject themselves to the Scepter of his Kingdom, and trust in the love of the Father, through the merits of the Son. Thus of the consideration of Christ, as he is begotten of God: it is here added that he is first begotten.

First begotten. ] Christ is the Son of God : He is the only begotten Son of God : he is the natural Son of God ; and here is termed the first begotten Son of God. He is first begotten, as God, two ways: 1. in Time, he was before all other things. Of this afterwards. 2. in Dignity, he is the foundation of all that respect, by which others are made Sons: he is first begotten, as Man, not in time, but in dignity and operation: first, in respect of the miraculousnesse and wonderfulness of his birth and conception; so are none other borne: secondly, in respect of his Resurrection, in which God did as it were beget him again: thus he is afterwards said to be the first borne of the dead: thirdly, in respect of preeminence; as he is the right of the first borne, being made heir of all things.

The Use is diverse: First, let all the Angels of God worship him. Secondly, it should kindle in our harts godly sorrow for our sins. If we can mourn for the death of our first borne, how should we be pierced to remember, that our sins have pierced God's first borne? Thirdly, we should never think it strange to suffer in this world, seeing God spared not his own first borne. Lastly, it may be a great comfort to Christians; and that two ways: first, because they shall be accepted with God, in, and for, Christ, who is the first borne, and hath received a blessing for all the rest: secondly, because in Christ they themselves are accounted as God's first borne, in comparison of other men: God will use them as his first borne, Exod. 4.22. Heb. 12.23. Psal. 89.27. By this God's Children are made higher then the Kings of the earth, Psal. 89.27. and therefore woe shall be to them that wrong God's first borne, Exod. 4.22. And therefore also every Christian should so esteem his birth-right, as by no means, with profane Esau, for any lust, profit, or pleasure to sell it. Heb. 12.16.

Verse 16.

For in him were all things created, that are in Heaven, and that are in Earth, visible or invisible; whether they be Thrones or Dominions, or Principalities or Powers. All things were created for him and by him.

IN this Verse four things are to be considered: first concerning Creation it self, in the general: secondly, who created: thirdly, what was created: fourthly, the distinctions of Creatures.

Created. ] God works not as the Creatures do, God works in an instant: Angels work suddenly: Nature works by little and little, and by degrees. There is a threefold effusion of the goodness of God: 1. by Generation: 2. by Spiration: 3. by Creation.

The Works of God are either Internal and imanent, and are in the Essence of God, by an act internal and eternal; and thus Predestination is God's work; or external and transient, passing to the Creatures, by an act external and temporal. And these works are either works of Nature, or works of Grace: the works of Nature respect her, either as she is in making, or as she is made: the latter works are works of Providence, the former, are works of Creation.

A difference must be made between creating, generating, and making. A thing comes into being, of nothing, by Creation: of something, by making: and of a substance, by generation. Creation is of God, by himself: Generation is of Nature according to God.

Doct. The World, even this whole Frame of all things, were created, and had a beginning. This we may know by Faith, out of Scripture ; and by Reason, from the state of Creatures: their alterations, subordinations, debillities, and expirations, prove a beginning; and that they are not eternal.

Object. This drowns our thoughts, that we cannot conceive of Eternity, what it was before the world was. Sol. It is not meet we should account our selves able to judge of Eternity. What do Plants judge of Sense? what do the Beasts judge of Reason? how canst thou be fit to judge of Eternity, that, thyself, hast no certain continuance in time?

Thus of Creation in general: the second thing is, who is Creator.

In him, or by him. ] The whole Trinity did create the world; because it is a rule, that the works of God that are without, are undivided; so as that which one Person doth, all the three Persons do. yet there is difference in the Order: for the Father moves and wills it, the Son works it, and the holy Ghost finisheth it. Creation is given to the Father, Acts 17.24. to the Son, John 1.3. to the holy Ghost Gen. 1.2. Psal. 33.6.

But in this place, the honor of the work is specially given to the Son; And it is to be noted, that the original hath more then barely [ by him, ] for it is said, in him, &c. The Creation of the world, was in Christ, in two respects: First, it was in him, as in an examplar; the Frame of the world, to be made, was in him, as the Image of the Fathers understanding: for, in the building of a House, there is a double Frame; the one in the head of the Carpenter; the other, the Frame external of the house, built after the pattern of that, that was in the Carpenters head: So is it, in the Creation of the World. Secondly, it was in him, as that decree, and fore-appointed head and foundation, in which all the other things should be placed and consist: thus he is said to be the beginning of the Creatures of God.

This work of Creation ascribed unto Christ, proves his Deity, Eternity, and Omnipotencie. Thus of the Creation.

Thirdly, it follows, what was created, viz. All things, ] The whole world. By the world I mean not the frame of all things, as it was in God's Essence from Eternity: nor Man only, which is called a little World: but this whole Vniuerse, and great building, consisting of all sorts of Creatures. Concerning this creation of all things, I only note two things: First, how they were created: secondly, the errors that sprung up against this Doctrine.

Now, All things were created. ] First, most freely, without any necessity that compelled God thereunto . Secondly, without any labor, motion, or mutation of himself, with a beck only; and by his omnipotent Word . Thirdly, of nothing: of nothing I say, negatively, in the Creation of the first mass of all things; and of nothing priuatiuely, in the second Creation of things, out of the first mass or Chaos. For though in the order of nature, and by men, nothing is made of nothing, yet this extendeth not to God and the first Creation. Fourthly, most wisely, so as there flowed in the Creation, a goodness to every Creature, so as they were all good, in God's account : This Goodness in Man and Angels, was God's Image in them. Fifthly, in time, with time, in the very beginning of time . Sixthly, in the space of six days ; not at one time only, and this shown the Creatures disability, that could not form it self when the first matter was created. Herein also God shown his power, and that he was not tied to second causes, as he declared when he gave light to the world, while yet there was no Sun.

Then herein he teacheth men to dwell long upon the meditation of the Creation, seeing God himself did prolong the Creation for so many days, which yet he could have dispatched in an instant.

There were four errors about the Creation: Some said the world was eternal: some said, though it were not eternal, yet it had a material beginning, it was made of something: Some said, God made the superior Creatures himself, and the inferior by Angels: some, made two beginners of things; they imagined that one Beginner made things incorruptible, and another, made things corruptible. The very first Verse of the Bible, confutes all four Errors: the word, in the beginning, shows the world was not eternal: the word Creation, notes, that it was made of nothing; when he saith, God created all, he excludes Angels: and lastly, when he saith, God created Heaven and Earth, he shows he was the only beginner of all sorts of Creatures.

Fourthly, the distinction of the Creatures follows: here they are distinguished three ways: 1. by Place, some are things in heaven, some things in Earth: 2. by Quality, some are visible, some are invisible: 3. by a subdiuision of the invisible; some are Thrones, some are Dominions, &c.

Thrones, or Dominions, or Principalities, or Powers. ] These words are diversely interpreted. Some think, there is no necessity to understand them of Angels; but in general of all Empire, and of the order of oeconomie, among the Creatures, in Marriage, Laws, or Gouernments, in heaven or Earth. Some restrain the words, to order amongst men only. Some understand by Thrones the Palace of God's Majesty, and the seat of blessed immortality; and the rest of the words they interpret of Angels. But the commonest opinion, and most ancient, is to understand all the words of Angels only: But in this there is not agreement, for some think the Apostle speaks by way of Concession, as if he should say; Be it so that Angels are Thrones and Dominions, &c. (as the Jews and false Apostles affirm, when they go about to persuade you to Angel-worship) yet if that were granted, Christ only were to be worshipped, because he made all those; and what excellency they have, they had it from him. Others think that the Apostle reckoneth up the excellent'st things in human government, and gives them to Angels, to shadow out their glory; and consequently, the glory of Christ that made them. I think there is no hurt in their opinion, that give all these words unto Angels: And they are called Thrones, Dominions, Principalities, & Powers, because God by them governs the Nations, and as some think, moves the Heavens; restrains the Devils, works Miracles, foretells things to come, protects the faithful, and exerciseth his judgments upon the world: yet so as these names may be given to all Angels, in diverse respects, and upon occasion of diverse employments: Or they may be given to some Angels for a time, and not forever. Or if it be yielded that those names do distinguish the diverse sorts of Angels, and their order; yet it will not follow, that we can tell their sorts, as the bold Dionisius, and the Papists have adventured to do.

Thus of the doctrine of Creation; the Uses follow, and they are,

• 1 For Reproo • e.
• 2 For Consolation.
• 3 For Instruction.

The doctrine of Creation cannot but be a doctrine of great reproof and terror to wicked men; because those goodly Creatures, being God's workmanship, will plead against them, and make them inexcusable in the day of CHRIST; in as much as they have not learned to know and serve God with thankfulness and fear, that shown his Wisdom and Power, and other the invisible things of God, in the making of all those Creatures . And besides, from the great power of God, in the Creation of themselves and other Creatures, they may see that they are in a woeful case, that by sinning strive with him that made them: for he hath the same power to destroy them .

And further, if God made all, then he knows all, and so all the sins of the sinner; and in that he made all, he hath all at his command as Lord by creation; all Armies, to raise them against the wicked for their subversion.

Secondly, the Doctrine of the Creation may comfort God's Children many ways: first, it may comfort them in the faith of the worlds dissolution: it is he that created Heaven and Earth that will accomplish it, that time shall be no more, I mean not times of mortal • tie, sin, labor, infirmity , &c. Secondly, it may comfort them in the success of Christ's kingdom on earth. Though it be a great thing to gather men again into covenant with God, and to open the eyes of men, blind with ignorance, and to deliver the souls of men that have long line in the prisons of sin and misery; yet we may be assured that God, by the ordinances of Christ, will accomplish all the great things of this spiritual kingdom; because he was able to create the Heavens and Earth. And God himself doth remember his power in the Creation, to assure his performance in our regeneration . Thirdly, it may comfort us in our union with Christ; for what shall separate us from his love? in as much as he is unchangeable himself, nothing else can, for they are all his Creatures, and must not cross his resolved will . Fourthly, it must needs be a comfort to serve such a God, as hath shown himself in the Creation to work so wonderfully. Blessed is he that can rejoice in God, and his service, and is refreshed with the light of his countenance, and assured of his love . Fifthly, the wonders of the Creation serve to show us how wonderful the works of Grace are; in the working of which, the Lord useth the very term of creating. To regenerate a man is as glorious a work as to make a world : the protection of a Christian hath in it also diverse of the wonders of the Creation. The peace that comes into the hearts of Christians, as the fruits of the lips, is created : a clean heart is a rare blessing, for it is created also . Sixthly, it is a comfort against the force of wicked men, and their wrongs: the wickedst men are God's Creatures; He created the destroyer to destroy, and the Smith that bloweth the Coals, and him that bringeth forth an instrument: and therefore all the weapons that are made against God's Children cannot prosper. And it is a part of the Christians inheritance, to be protected against the malice of the wicked, that would destroy him . Lastly, it may comfort God's Children, in the expectation of their salvation; for God hath promised, as certainly as he hath created the Heavens, he will save Israel, though it should be as hard a work as was the spreading out of the Heavens .

Thirdly, the doctrine of the Creation should teach us diverse duties.

First, the admirablenesse, and variety of God's works should provoke us to contemplation: How dear are thy thoughts unto me? Psal. 139.17.

Secondly, in affliction; we should willingly commit our selves to God, and trust in him, though our means be little, or unlikely; for he is a faithful Creator : his love to us affords him Will to do us good, and the creation proves his Power .

Thirdly, the greatness of the works, in Creation, should imprint in us Reverence and Fear, and force us to the duties of the adoration and worship of God, Revel. 4.11. & 5.13. Psal. 104.31. & 100, 13.

Fourthly, the knowledge of the glory and greatness of the Creator, should inflame in us indignation against Idols, and the worship of the creature, Ier. 10.3.7.10 11.12.14.16. Rom. 1.25.

Fifthly, the remembrance of our Creator, and Creation, should work in us an abatement of our pride and jollity, and dull the edge of our fierce appetite to sin, Eccles. 12.1.

Sixthly, the consideration of our equality in our Creation, should keep us that we transgress not against our Brethren: We have all one Father, and one GOD hath created us . Thus of the Creation.

The third thing in Christ's relation to the Creatures, is, that All things are for him.

For him. ] In diverse respects: first, as it is he only, in whom the Father is well pleased ; and so the love of God to the World is for his sake. Secondly, as all the Creatures do serve to point out the Son, as well as the Father, and that because they show Christ, as the wisdom of the Father. And besides, their changes and corruptions do cry for the liberty of the sons of God in Christ: and further, they are all at command, for the propagation and preserving of the kingdom of Christ. Thirdly, as he is heir of all things ^s , they are for him, that is, for his glory; so as he is not only the Efficient, but the final cause of all things. The Carpenter makes his House, perhaps for one more honorable then himself, but not so Christ in making this great House, the World. The consideration of this point, that all things are for Christ, should teach us diverse things.

First, we should less dote upon the world, and the things thereof, in as much as these things were principally made for Christ, and not for us. And secondly, we should use all these things as helps to lead us to Christ. Thirdly, in the use of the Creatures, we should be careful to express the glory of Christ, by giving thanks, by magnifying his Wisdom, Power, Goodness, &c. and by distributing them, according to his appointment, as to the poor, and to the maintenance of the worship of God: for seeing they are his, and for him, we should despose of them as he requires. Lastly, it should keep us from the use of all ill means: for seeing it is for Christ, we should not lie, deceive, use false weights, run to Witches, or take any other ungodly course; for he needs not our lie, nor desires to be helped by any sinful course.

The fourth thing which Christ is commended for, is his Eternity.

He was before all things ]

The Immensitie of Christ's Divine Nature hath four things in it. First, infiniteness in respect of it self. Secondly, incomprehensiblenesse in respect of our sense, and understanding. Thirdly, incircumscriptiblenesse, in respect of place. Fourthly, Eternity, in comparison of time; that Christ is eternal these places prove, Prov. 8.22. &c. Mich. 5.2.4. &c. Revel. 1.8.11. and 21.6. and 22.13.

The Eternity of Christ may be thus defined: it is a pleasant, and at once, perfect possession of endless life. And hereby may the eternity of Christ appear, to differ from the eternity of all other things. The Heavens have an endl • snesse of Essence, but they want life. The Devils have an endless, not only being, but life, but it is not a pleasant life. The Saints in Heaven have a pleasant life till the day of Judgment, but they have not whole possession. The Angels in Heaven have a whole possession, but it is not at once, but successively, both in revelation and joy: I say, it is whole in them, because their whole Nature or Essence is possessed of pleasant and endless life. And lastly, Christ's eternity differs from all eternity, of all the Creatures, because no creature hath the former things absolutely perfect; that is, such a possession of endless life, as unto which nothing is wanting, for they want many of the perfections that are in Christ, though they be perfect in their own kind.

Seeing Christ was before all things, we should prefer him before all things: we should acknowledge his Title as heir of all things: as the eldest among all things, we should willingly hear him speak, and honor his words; we should trust in him, and live by faith, &c.

And in him all things consists. ] That is, he upholds, rules, and governs all things by his providence: and this is the fifth thing by which our Redeemer is described in relation to the World. That providence is given to the Son, as well as Creation, these places prove, Heb. 1.2.3. Pro. 8.15. John 5.12. Christ is not like the Carpenter, that makes his House, and then leaves it: or like the Shipwright, that frames his Ship, but never after guides it. All things are said to consist in him, in respect of Conseruation, in that he keeps all things in their being: in respect of Precept, in that from him are prescribed the Laws, by which Nature, Pollicie, and Religion are governed: in respect of Operation, in that all things move in him: in respect of Ordination, in that he appointeth all things to their end: in respect of Disposition of the means to the end: and lastly, as the universal cause of Nature, and natural instincts in all Creatures, by which they further their own preservation.

Object. But we see the means by which all things are wrought and preserved, as by their causes? Sol. The means, notwithstanding all things, consist in Christ: first, because Christ useth not the means necessarily: secondly, he ordains the means as well as the end: thirdly, the means is many times evil, in matter or form; yet the work is made good by Christ: fourthly, he is not tied to the means, but he can work either with, without, or against the means: fifthly, all means, hath his efficacy from Christ. But the words would be particularly weighed.

In him. ] All things consist in Christ, both in general, as he is God; and in special, as he is Redeemer. Four ways, all things consist, in, or by CHRIST; as he is God: first, in respect of Vbiquitie ▪ he comprehends all things, and is comprehended of nothing. The Nations are but a drop of his Bucket, and time it self is but a drop of his Eternity: secondly, in respect of power, in his power this whole frame stirreth: thirdly, in respect of Omniscience, and Wisdom, for all is within his knowledge, and receive order from his Wisdom: fourthly, in respect of decree; for the world to be made did from everlasting hang in the fore-knowledge, and pre-ordination of Christ.

As Christ is Redeemer, all things consist in him three ways: first, because he is that atonement which kept the world from being dissolved for Adams sin: secondly, because the respect of him and his Church, is that that keeps up the world to this day: if his body were once complete, the world would not stand one hour: thirdly, because the promise made to man, concerning his prosperity, in the use of all Creatures, are made in Christ.

All things. ] Even all things which are, or are done in Earth, or Heaven; things visible, or invisible, which have either being, life, sense, or reason, past, present, or to come, adversity as well as prosperity, &c.

Consist. ] This word notes four things: Order, Continuance, Cooperation, and Immutabilitie.

First, the Creatures consist, that is, by an excellent Order, agree together in a glorious frame: for God is the God of order, and not of confusion.

Object. There be many miseries, evils, and mischiefs in the world, and therefore how can there be order in all things? Sol. First, there may be order in respect of God, though not in respect of us. Secondly, it followeth not that there is no order, because we see none: O the depth! &c. Rom. 11. Thirdly, many of the reasons of the fearful miseries that are in the world, are revealed as the justice of God, in punishing of a sinful World; either whole Nations, or particular persons, the humbling of his Children, and the preparing of them for Heaven, and such like. Fourthly, there may be Order, in respect of the whole, though not in respect of every part.

Obiest. 2. There be many sins in the world, and those consist not in Christ, neither tend they to order. Sol. The truth is, that those come into the world by the Devil and man, and they are by the providence of God not effective, but permissiue. Yet so as there is operation in four respects about the sins of the world: for first, Christ is the Author of the Motion in general; though not of the evil of the Motion. Secondly, Christ worketh, in that he withdraweth grace▪ being provoked thereunto. Thirdly, he worketh, in determining, or setting a measure unto sin, that it pass not his bounds. Fourthly, he worketh, in converting the sin to a punishment of the sinner, or in working thereout an occasion of humiliation, and of grace in the penitent.

Secondly, Consisting notes the continuance together of the Creatures, for by the providence of Christ it is that no substance in Specie that was at first made, ever ceased; but there are still as many Creatures as ever were: and the very singulars of every sort, do consist in Indiuiduo, as long as pleaseth Christ: and the like may be said of the essential qualities of all the creatures.

Thirdly, Consisting, notes the Cooperation of the Creatures, so as by the providence of Christ, all things work together for his glory: and all things are ready at Christ's will and command by joint moving, &c.

Fourthly, Consisting, notes immutability, in the providence of Christ.

Thus of the Doctrine: the Uses follow.

And first, the meditation of the providence of Christ, serveth for great reproof of wicked men's security in sin, who carelessly add sin unto sin; so it may be hid from men: as if they were of the mind of those that thought God did not see, or had forsaken the earth, and the care of men's actions below. But seeing all things consist in Christ, wicked men cannot stir but Christ discovereth them, as plainly as anything that is in his own heart. Yea, seeing all things consist in Christ, it checketh the doubtfulness, and mistrustfulnesse, that is in the hearts of God's Children; as if in their crosses God did not care for them, or that they should be helpless. This is at large reproved in these places, Esa. 40.27. & 49.14. &c. & 54.7. &c.

Secondly, seeing all things Consist in CHRIST, it should teach us to trust in Christ, and not in the second causes: and it should make us less careful for our preservation, never asking what we shall eat, or what we shall put on : yea, seeing he rules all things, let us willingly subject our selves to his Scepter, and let him be our guide unto death .

Qu. But what must we do that it might go well with us, by the providence of Christ? Ans. First, we must be Saints, if we would have Christ to keep us and preserve us: that is, such men as hide not their sins, but confess them, and forsake them, and live innocently . Secondly, true prosperity must be learned out of the Word, we must be taught to profit: And the next way to get Christ to bless us in our Houses, is to wait upon his direction in his House; for all prosperity depends upon God's promise, and if we would prosper, we must do such things as are of promise . Thirdly, we must in true humility and sense of our own unworthiness, rest upon the providence of Christ. It is just if I prosper not in my estate, if I will not trust God with it. Fourthly, we must pray God to direct the works of our hands continually . Fifthly, we must take heed of cruelty, and despising and backbiting of God's poor afflicted Servants .

Lastly, if all things consist, and are preserved in CHRIST, then much more the righteous are preserved with a special preservation, and in a peculiar safety. In the 37. Psalm this point is excellently and at large handled, both by direct proof, and by answer to all the usual Objections against their safety. That they shall be preserved, is affirmed Vers. 3.17.23.25.28. The Objections answered, are many.

Object. 1. Wicked men flourish. Sol. a righteous man should never grieve at that; for they shall soon be cut down, like the grass, and wither as the green herb, Vers. 12.

Object. 2 Righteous men are in distress. Sol. Vers. 6. The night of their adversity will be turned into the light of prosperity: and as surely, as they can believe when it is night that it shall be day, so surely may they be persuaded, when crosses are upon them, that comfort and deliverance shall come.

Object. 3. But there are great plots laid against the righteous, and they are pursued with great malice, and their intended ruin is come almost to the very issue. Sol. Verse 12.13 14.15. The Lord sees all the plots of wicked men, and laughs at their spiteful and foolish malice; while they are busy to destroy the righteous, and hope to have a day against them, the Lord seeth that their own day is coming upon them ; even a day of destruction, a day of great judgment, and eternal misery; their Bow shall be broken, and the Sword that they have drawn shall enter into their own heart.

Object. 4 But the Just have but small means. Sol. Vers. 16.17. A little that the righteous hath, is better then the riches of many wicked; for the arms of the wicked shall be broken, and the Lord upholdeth the just.

Object. 5. Heauy times are like to befall them. Sol. Verse 19. They shall not be ashamed in the evil time, and in the day of famine they shall have enough.

Object. 6. But the wicked wax fatter and fatter, and they prevail in vexing the righteous. Sol. Verse 20. Indeed the wicked are fat, but it is but the fat of Lambes, their prosperity shall soon melt, and as they be like smoke in vexing the godly, so shall they be like smoke in vanishing away.

Object. 7. But the righteous do fall. Sol. Vers. 24. Though he do fall, yet he falls not finally, nor totally; for he is not utterly cast down: and besides, there is an upholding providence of God in all the falls of the righteous.

Object. 8. We see some wicked men that do not so fall into adversity, but rather are in prosperity to their dying days. Sol. Vers. 27. Though they do, yet their seed shall be cut off.

Object. 9. But some wicked men are strong yet, and in their seed spread also. Sol. Verse 35.36. Note also, that those spreading Bay-trees many times soon pass away; and they, and their houses, are sometimes utterly cut off.

Object. 10. But upright men are under many and long crosses. Sol. Vers. 37. Yet, his end is peace.

Object. 11. But nobody stands for the godly, when they come into question. Sol. Verse 39.40. Their salvation is of the Lord ; he is their strength, he will help them, and deliver them, &c.

But if we would be thus delivered, observe

1. That we must not unthankfully fret at God's providence, verse 1. 2. We must trust in the Lord, and do good, verse. 2.3. 3. We must delight our selves in the Lord, and not place our contentment on earthly things, verse 4. 4. We must commit our ways to God, verse. 5. 5. We must get patience, and humble affections, verse. 7.8.9.10.11. 6. We must be of upright conversation, verse. 14. 7. We must be merciful, verse. 25.26. 8. We must speak righteous things, and get the Law into our hearts, verse 30. 31. 9. We must keep our way, and wait on GOD, neither use ill means.

Verse 18.

And he is the Head of the Body, the Church; he is the beginning and first borne of the dead, that in all things he might have the preeminence.

Our Redeemer is described before, both in his relation to God, and to the World. In this verse, and the rest that follow to the 23. he is described as he stands in relation to the Church: and that two ways. First, in relation to the whole Church, verse 18.19.20. Secondly, in relation to the Church of the Colossians, verse. 21.22.

The praise of Christ in relation to the whole Church, is first briefly propounded, and then more largely opened. It is propounded in these words. And he is the Head of the Body, the Church. ] There is great odds between the worlds subjection to Christ, and the Churches: for the faithful are subject to Christ as the members are to the Head; but the wicked are subject as vile things under his feet .

Great are the benefits which come to the Church from CHRIST, as her Head I instance: in six, viz. Love, Simpathie, Audience, Aduocation, Union, and Influence. First, Infinite Love : no man so loves his Wife, as Christ loves his Church . Secondly, Simpathie, by which Christ hath a fellow-feeling of the distresses of all his members, that which is done to them, he takes it as done to him, whether it be good or evil . Thirdly, Audience, and willing acceptance of all the desires and prayers of all his members: the Head hears for the Body. Fourthly, Aduocation, no natural Head can so plead for his members, as doth our mystical Head for us. Fifthly, Union, we as members, are honored with the Union of Essence ; in that he hath taken our nature: with the Union of Office, so as the members are annointed Kings, Priests, and Prophets, in their kind, as well as CHRIST: and also with the Union of Virtue, and benefits: by which Union we partake of his Righteousness, Holiness, and Glory. By Virtue of this Union with Christ, the faithful have the everlasting presence of Christ; to and after, the end of the World . The last benefit is influence; influence I say, both of Life ( for the second Adam is a quickening spirit ) and Light, (for CHRIST is the Fountain of all true Wisdom : the Head seeth for the Body, and the Body by, and from, the Head) and Grace, (for of his fullness we receive all grace, ) and Motion: for all good desires, feelings, words, and works, come from the working of the Head in us.

The political Head is the glory of the World; and the mystical Head is the glory of the CHURCH: yet the mystical Head excels the political many ways. For,

• 1. CHRIST is the Head of such as are not together in the being of Nature or Grace.
• 2. CHRIST is a perpetual Head; the other is but for a time.
• 3. CHRIST is a Head by Influence, the other but by Gouernement.
• 4. CHRIST is an absolute Head; the other but subordinate to Christ, and his Vice-gerent.

That Christ might become our Head, we must consider what he did in fitting himself thereunto: and secondly, what he doth in us. For himself, he took the same Nature with his Church; else had the Church been like Nabuchadnezzars Image. Yet as he took our Nature, so we must know that he bettered it. The Head differs in worth from the Body, because therein is seated the mind, which is the noblest part of man: so in the human Nature of Christ, dwells the Godhead bodily; and by expiation, in his own person, Christ takes away the sins of the Church, which else would have letted all Union. And lastly, he exalted his suffering Nature, and seated himself aloft, as meet to have the preeminence, and become Head of all the faithful: And as the Head is there seated, so are the Members: for, 1. they are collected out of the World, by the sound of the Gospel: Let them lie hidden in the world that mean to perish with the world. 2. They are framed, formed, proportioned, and begotten, by daily hearing. 3. They are engrafted into an unspeakable, and invisible Union; presently in truth, afterwards in sense.

Church. ] This word is diversely accepted: it is taken sometime in evil part, for an assembly of wicked men; and so there is the Church of the malignant : sometimes for the faithful in heaven : sometimes for Christians on Earth : and this not always in one sense: sometimes for the Pastors of the Church, and governors, as some think, Matth. 18.17. sometimes for the People, and the Flock : sometimes for particular Churches. And lastly, sometimes for all the Elect of God, that have been, are, or shall be: so Matth. 16.18. Ephes. 1.23. and 5.23. And so here.

The Church of Christ is glorious in three praises.

• 1 She is One.
• 2 She is Holy.
• 3 She is Catholic.

She is One, in respect of one Head, and Service: in respect of one Spirit and Binder, and in respect of one Faith and Constancy in doctrine. She is Holy, by segregation from the sinful world, by the inchoation of the grace of Christ, and by imputation of his righteousness. She is Catholic, especially, in the New Testament; in respect of place, the Elect may be in any place: in respect of men, for it is gathered of all sorts of men: and in respect of Time, for it shall continue unto all times, even till time be no more.

Thus of the Doctrine concerning Christ and the Church. The Uses follow.

The first Use is for Confutation: and that three ways.

First, in vain do the wicked enemies of the Church pride themselves in the greatness of Learning, Power, Means, &c. thinking to suppress the being or glory of Christ's Church on Earth; for the stone that the Builders refused, will prove the Head of the corner.

Secondly, in vain do the Papists go about to maintain their ministerial Head; for the Church is neither without a Head, nor many-Headed. And it is absurd to excuse it, that the Pope is but a Head under Christ: for the body were monstrous that had two heads, one above, and another under.

Thirdly, in vain do carnal men plead their hopes in Christ, when they can yield no sound reason to prove they are Christ's members. They are not members of this body under this Head, that want Faith; that have not the spirit of Christ; that are not quickened with the life of Grace; that are not wrought upon by the word of Christ, nor built upon the foundation of the Prophets and Apostles, that feel no influence of graces from CHRIST; that want the knowledge of Prophets, or mortification of Priests, or victory over the World, as Kings; that either pride themselves in their own civil righteousness, or can fall away wholly, and forever.

The second Use is for Instruction: and first, as Christ is considered to be our Head, we should

• 1 Pray, that God would open the eyes of our understanding, that we might with sense and affection see what the hope of our calling is , to become members of such a Body, under such a Head.
• 2 Take heed of all pollutions, that might any way tend to the dishonor of our Head, whether it be of Flesh or Spirit .
• 3 Consider our place in this Body, and under this Head, and not presume to know above what is meet .
• 4 Use all means to grow in this Body, and not pull it back, or shame our Head by spiritual security, or unprofitableness: and to this end we should stick fast to the words of the Prophets, and not suffer ourselves to be carried about by every wind of doctrine, and follow the truth in Love , without pride or discord.
• 5 Obey as the Members do, in Union with the Head by faith; in Communion with the fellow-Members by Love, and with a natural voluntary, and not extorted obedience.

Secondly, if the CHURCH be the Body of CHRIST, and we Members of this Body, we should learn to carry our selves one towards another, in all humbleness of mind, and longsuffering, supporting one another, and keep the bond of peace in the unity of the spirit . And we should labor to profit one another with the gifts God hath bestowed upon us, that our graces, as holy ointment, may run down from member to member: and all our Love should be without dissimalation : in giving honor, going one before another, in as much as what honor one member receiveth, is done in some respect to all. And we should willingly distribute to the necessities of the Saints, and rejoice with them that rejoice, and weep with them that weep , out of the Simpathy of Members: by all means shunning to give offense in the least thing; especially not censorious, or contentious in matters of indifferency .

Lastly, all discontentments with our place or calling, or estimation in the body, and all contempt, or envy, at the gifts or place of other Christians, should be banished out of our hearts .

Thus of the excellency of Christ, in relation to the Church, as it is briefly propounded: the explication follows.

The head hath three Privileges, or excels all the Members in Order, Perfection, or Virtue, and Efficacie. The preeminence of Christ is three ways considered. First, in respect of the dignity of Order, verse 18. of order I say, toward the Members. Secondly, in respect of perfection in himself, in the fullness of grace, verse 15. Thirdly, in respect of Virtue, Efficacie, and influence toward the whole body, verse 20.

The primacy of CHRIST in order, or relation to the Members, is twofold. First, in the estate of Grace, He is the beginning. Secondly, in the respect of the state of Glory, He is the first begotten of the dead.

He is the beginning. ] Christ may be said to be the beginning, in three respects. First, as he is the first fruits, for whose sake the rest are accepted, and blessed. Secondly, as he is the repayrer of the world, decayed by man's sin. Thirdly, as he is the beginning of the good things that are in the Church: he is both the object and efficient cause of faith. Mortification flows from his death, and new Obedience from his Resurrection: Justification is wrought from his obedience.

And this shows the misery of all carnal men, that are not members of Christ: in respect of the life of Grace they are dead: in respect of Faith they are Infidels: in respect of Justification they are without GOD: in respect of Repentance they walk in trespasses, and sins: in respect of Communion of Saints, they are strangers from the Common-wealth of Israel. There can be a beginning of no true felicity without CHRIST. Christ is said to be the beginning of the creation of God : and from thence is inferred a most severe reproof of man's lukewarmness in matters of Piety, Repentance, and Grace, verse. 15.16.17. And if Christ be the Author and beginning of Faith and Grace, it should teach us to persevere in the Faith, and contend for the truth, and keep that is committed to us, with all Patience, Wisdom, and Constancy . And in as much as he is Alpha, he will be Omega: as he is the beginning, so he will be the end; and therefore blessed are they that do his Commandments. And let him that is righteous be righteous still: and let profane men, that will not by Faith and Repentance seek unto Christ, be filthy still .

Th • first begotten of the dead.] Christ, as head of the Church, holds his relation both to the living, as their beginning, and to the dead as their first begotten.

There is a threefold primogeniture of Christ: He is the first begotten. First, in respect of eternal generation; as he is the Son of God. Of this before. Secondly, as he is borne of the Virgin Mary ; for she is said to bring forth her first begotten Son . Thirdly, when God raised Christ out of the Grave, he is said to beget his Son, for so the words of the second Psalm: Thou art my Son, this day have I begotten thee, are applied to the Resurrection of CHRIST . In that Christ is said to be the first begotten of the dead, three things may be noted, as implied here, concerning the members of Christ: and three things concerning Christ himself as Head.

First, concerning the Members, these things may be gathered:

1. That not only wicked men, but the true members of Christ die, Heb. 9. Psal. 89. 2 Sam. 14. The consideration of this, that the godly must die, may serve for many Uses: first, Why doth vain man die then without wisdom ? secondly, how shall wicked men escape ? their Covenant with Death must needs be disanulled: thirdly, it should cause us deeply to digest the vanities of this life : fourthly, it should cause us to take heed of Eve’s, Least ye die ; for it is out of all question, die we must, and therefore meet it were, we should provide for it, without mincing or procrastinating: lastly, we should encourage our selves, and die like the members of Christ, with all willingness, Faith and Patience.

2 The governance of Christ reacheth as well to the dead as to the living Members. This the faithful were wont of old to note, when they would say a man were dead, they would say, he was joined to his people. This should be a great encouragement unto godly men to die.

3 From Coherence; that if we would have Christ to be the first begotten to us when we are dead, we must subject our selves to his Ordinances, that he may be the beginning of true Grace to us while we live.

Secondly, concerning the Head, these three things may be noted:

1 That he was among the dead, and this was good for us: for thereby he dissolved the power the Devil had to inflict death, or the fear of it, upon his Members , and thereby he finished the expiation of all our sins, thereby he ratified God's Covenant, thereby he kills the power of sin in us, and thereby he takes away the curse of our natural death.

2 That he was not only among the dead, but he was begotten among the dead, that is, raised from death to life; and this also was profitable for us, for he rose to our Justification, Rom. 4.23.24. to our vivification, Rom. 6.4. to our deliverance from wrath to come, 1 Thes. 1.10.

3 That he is not only begotten, but the first begotten among the dead; and that in three respects. First; as he was more excellently raised then any of the dead are; for he carried no corruption to the grave; and he saw no corruption in the grave, and he was but a short time under the power of the grave. Secondly, in respect of time; he was the first that rose from the dead . Thirdly, in respect of efficacy; it is he by whose power all the rest rise .

This must needs be a great comfort to us while we live, against the time our bodies must go into the house of darkness, the darksom lodging in the grave; only, let us seek the virtue of the Resurrection of Christ in this world, and the experiment of the vigor of it, first upon our souls, in plucking us up out of the grave of sin, to walk before God, in newness of life .

That in all things he might have the preeminence. ] These words are added for further amplification or Explanation of the former. They give unto Christ a primacy and preeminence in all things: First, over both living and dead: as he is the beginning to the living, and the first begotten to the dead. Christ then hath the preeminence, he is first in all things, Mat. 28.18. Rom. 4.9. Phil. 2.9. Ephes. 1.23. He is first many ways: first in Time, as before all things: first in Order, he hath a primacy of order, he is the first to be reckoned and admired in the Church: first in the Dignity of Person, he excels in both Natures all that is in the Church or ever was: first in Degree : first in Government : first in Acceptation with God : lastly, he is first Effectiuely, as the cause of all the respect, order, and excellency in others: he is the Roote out of which springs all the glory in the Church.

The use is, first, for Terror to all those that sin against Christ's preeminence, as they do in a high degree; that having begun in the Spirit, will end in the flesh : such as having known the way of righteousness, afterwards turn from the holy course, with the Dog to the vomit, and with the Swine to the wallowing in the mire . Secondly, the consideration of Christ's primacy and preeminence, should learn us to take heed of climbing in the Church; it is dangerous to desire to be chief; it is almost the sole power of the Head of the Church . Lastly, let it be our care both in heart and life, to yield Christ the preeminence; which we shall do, if we labor to know nothing more then Christ crucified; if we mind the things of Christ's Kingdom, more then the things of this life; if we make him our chief refuge by Faith, for all happiness and reconciliation; if we make him our joy; rejoicing more in Christ then carnal men can do in the World, (for a discontented life denies Christ the preeminence;) if the zeal of God's house can eat us up; if in all our actions we perform the worship of God first; if we stick not to confess and profess Christ; if we honor the faithful, and contemn the vile, and join our selves to such as fear God, though they be despised in this world: and lastly, when we can in all things rather choose to please God then men.

Verse 19.

For it pleased the Father, that in him should all fullness dwell.

THere is great reason Christ should be acknowledged head, as in the former Verse, by reason of his primacy and preeminence; so in this Verse, by reason of the plenitude that dwells in him: No natural head so full of senses, as he is full of Grace.

It is to be noted in the general, that the head should excel the members in gifts: and therefore it is a fault in Cities, when the people choose unto themselves unmeet men to be their Heads. God may choose Saul following his Fathers A • les, because if he make Princes, he can give spirit unto Princes; but it is not so with men; they may give the Office, but they cannot give the gifts to execute it. And it is likewise a great shame to such Rulers of the people, as are so far from repressing disorders, that they are disordered themselves and their households. So domestical Heads likewise, if they would not see swearing, lying, whoring, passions, idleness, &c. in their Children and Servants, they must be free from ill example themselves, and be as heads, excelling the rest of the family in gifts and good behavior.

It pleased. ] The moving cause and foundation of all the grace shown to the Creature, is the good pleasure of the will of the Creator . Why is Israel planted ? why are the great Mysteries of God hidden from the wise, and revealed to Babes ? why hath the little Flock a Kingdom why hath God mercy on some and not on others ? why hath Job riches, and why are they taken away ? why is Judgment and righteousness in a forlorn world, that deserved nothing ? why is Judah as Potters clay ? why is the world saved by preaching ? why are some predestinate to be adopted ? why is the Mystery of God's will opened now and not before? To conclude, why is all fullness in the Head, or any grace in the Members, but only, because it pleased him?

The use of this is: first, to teach us to do likewise, that is, to do good without respect of desert; it is Royal, yea, it is Divine: Secondly, it should teach us, if we would get any grace or blessing from God, to examine our selves, whether we be in his Favor, and to labor in all things so to serve him, as to please him. Thirdly, to subject our Reasons and Affections to God's Will, though he should show us no other Reason of his doings, but his Will: for we must always know that things are always just, because he willed them. Fourthly, in our troubles, and under crosses, it should teach us patience , and to labor to pacify God, by Prayer and Humiliation, in the Name of Christ, and to acknowledge the sovereignty of God, referring our selves to his pleasure for deliverance ; not trusting upon the means . Lastly, it may be a comfort that nothing can befall any Christian, but what pleaseth God.

Doct. 2. God is well pleased in CHRIST: He loves him infinitely; he can be content he have anything, yea, all things: and therefore it should teach us to fly to Christ for help, and hear him . And we should never seek nor acknowledge any other Mediator or Advocate, seeing God is well pleased in him.

That in him should all fullness dwell. ] Doct. There is a fullness and absolute compleatenesse in Christ. 1. In respect of Members; so the Church is the fullness of Christ . 2. In respect of the inhabitation of the Divine Nature in the Human; for the God-head dwells in him bodily . 3. In respect of Power; so all power, and fullness of authority was given to him, over all things in heaven and earth