Exposition of Colossians

In this verse are propounded two things. First a repetition of two general things affirmed of Christ verse. 15. that he is the first borne of every creature in these words. And he is before all things; then a third argument to prove Christ to be true eternal God, taken from his powerful preservation of all things, in the words following. And in him all things consist; of these words in order.

And he is before all things, these words being only a repetition of that which before was delivered, that he is the first borne of every creature, are so to be conceived, as before I shown when I stood upon these, words, that Christ was begotten of the substance of his Father from all eternity: and now to derive hence some further point of instruction, we are to mark that the Apostle in the 15. verse, speaking of the eternity of Christ sets it down by way of similitude and borrowed speech, because as then I noted, we are not able to comprehend it, but by way of shadow and resemblance, now here he delivers the same thing in more plain terms that he is before all things, to this ende without question, to take away all doubtfulness, ambiguity and error that might be occasioned from the former similitude. The point I hence gather is this;

That whatsoever is necessary to be known and believed [Doct. 1] of us to salvation, is in one place of Scripture or other plainly set forth and easy to be understood of all them that read diligently, mark attentively, pray heartily, and judge humbly, we shall find, that where anything necessary to be known to salvation is delivered by trope or figure, or anything obscurely, the same in another place is explained, to insist in one or two places, circumcision is called the covenant and in the next verse the sign of the covenant: the Paschal lamb is called the passover, and verse the 27. the sacrifice of the Lord's passover. Christ is called a rock, yet a spiritual rock by way of exposition, and so that trope in the institution of the Sacrament of the Lord's supper, so much abused by the papists, as the ground of their transubstantiation is expounded both by our Savior and his Apostle Paul, and made plain to them that are not willfully blind, for when our Savior said, do this in remembrance of me, and the Apostle, as oft as ye shall eat this bread and drink this cup, ye show the Lord's death till he come, they do plainly declare that bread & wine be memorials and visible signs of the body & blood of Christ.

Is it so, [Use.] that everything necessary to be known and believed to salvation, set down obscurely in one place of Scripture, is made plain in another, then we must needs grant that the Scripture is the best expounder of Scripture, and that we commonly give to a man of ordinary understanding, that he is Optimus sui interpres, the best expounder of his own meaning, may not be denied to the wisdom of God revealed in his word, we must needs grant that the best way of expounding Scripture, is by Scripture it self, & that this point may tend to some special profit of everyone of us. Learn we hence, that the application of one place of Scripture, must be with the consideration of another, we are so to apply one place of Scripture to our selves, as that we forget not another; for if we observe it, we shall find that the Devil doth this way strongly delude and deceive a great number in the world, he makes them not rightly apply, but hold to themselves some places of Scripture helping them forward (by their abuse of them) in their sin with utter oblivion and forgetfulness of another place, that might pull them back from their sin, we may see this his dealing in one particular, in the sin of presumption, men are bold to sin, presuming on God's mercy, and he will furnish them, with the remembrance of many comfortable places of Scripture, as Psalm. 103.8. the Lord is full of compassion, and Psal. 136. throughout that his mercy endureth forever, and Psal. 145.9. that his mercies are over all his works, and makes them to entitle themselves to a number of such sentences, sounding nothing but mercy, and thus he doth carry them up as with a Psalm of mercy, to the highest pitch of presumption, and makes them as it were, lay violent hands, on the comfort found in these places, as if it did belong to them, never remembering to apply these together, with that rule of the Apostle, setting down to whom mercy belongs, we must take heed of this manner of application of Scripture, there being a sweet harmony & consent between the places of scripture, they must be expounded one by another, and applied one with another, for if that be a truth (as indeed it is) that in comforting the distressed, the promise alone must not be applied, but tempered with the threats of the Law, because much guile is in the heart of man, and it is exceeding deceitful, then much more, out of that case of distress, are we to apply to our selves the comfort of one place of Scripture, so as we forget not the moderation of it, by another wherein there is either a rule or threatening to keep us from presumption, we shall find this practiced by Christ himself, the best example for imitation; we read Math. 4.5.6. When he was tempted to cast himself down from a pinnacle of the temple, that temptation was backed by a comfortable place of the Psal. 91. He will give his Angels charge over thee, and with their hands they shall lift thee up: l • st at any time thou shouldest dash thy foot against a stone. Our Savior did not rest on the consideration of that place alleged, and answer the Devil as he might, that he played the Devil and left out that which made against himself, the limitation of the Angels charge, that they must take charge of him, not if he should come down headlong, but using the ordinary means of descending, thus he might have answered that place alone, but to answer the Devil (which is the thing we are to mark) out of the Law, which is always a cooler of presumption, he said unto him, it is written again; Thou shalt not tempt the Lord thy God. Thus are we to apply the comfort of one place of Scripture, with the remembrance of the mitigation of it by another; for otherwise that which should be our life, will thorough our corruption become our bane, and that which should minister matter of comfort to salvation, will be a means of encouragement to sin with boldness, to our utter ruin and destruction.

I come to the second thing, which is a third argument, proving Christ to be God, in the words following (and in him all things consist) the words are briefly thus to be conceived, that by the powerful hand of Christ, all things created, are preserved in their essence and state, and sustained in their substances, quantities, qualities, motions, and actions, so as if he should withdraw his hand they would all perish and come to nothing, hence he is said to bear up all things by his mighty word, Heb. 1.3. and to be with his Father, as nourisher of all things, Prov. 8.30. for we must not understand this, and the like places (as I have often noted) exclusiuely, as shutting out the providence of God the Father, and of the holy Ghost, but that he together with the Father, and holy Ghost, doth powerfully preserve all things: now here, first we are to mark the argument of the Apostle, that he proves Christ to be true and eternal God by the work of preservation, as before by the creation, that he is the preserver of all things, and therefore God. Whence it follows that the preservation [Doct. 2] of things in their essence and state is by the mighty power of God, for else the argument had not been good, that is, Christ is the preserver of all things, and therefore God. Unless preservation be a proper and peculiar effect of the powerful hand of God, and consider we the ground of this given by the Apostle, that God is a faithful creator, he did not only make the heavens, and the earth, and all things in them, and so leave them as workmen leave houses, as soon as they have made them they take away their hands from them; but he is a faithful and careful creator, and doth sustain things created, and his hand is still with the work that he hath made, and he holds it up continually: the preservation, as well as the creation of all things, is a proper effect of his power.

[Use.] Hence we must learn not to rest in the means of our own preservation, as meat, drink, and such like: but we must see, behold and acknowledge in them the powerful hand of God to sustain us and that he worketh by them, and not they without him. Learn we to see in bread, the staff of bread, as the Lord himself calls it, that is, the strength and power to nourish, which comes from the Lord, and is given and taken away at his pleasure; we shall find the Lord doth many times teach men this duty by their own woeful experience, I mean such as are unmindful of this duty, that when they see not God in the bread which they eat, he makes them pine away in the midst of their plenty, the means vouchsafed have not power to do them good, and all, because they secretly ascribe that to the means, which they cannot have except the Lord bless them, we therefore are to learn our duty, namely this, not to rest in the means of our preservation, but to see and acknowledge the powerful hand of God in them, to do us good. Now for further use of this point, here comes a question to be scanned, that seeing, our preservation in regard of being and state, is by the mighty power of God, and we find in the Scripture, that some have been preserved in respect of body, by the powerful hand of God, extraordinarily, as Moses in the Mount, Daniel in the Lions den, Elijah forty days and forty nights, with a course cake and pot of water.

The question may be, [Quest.] when we may lawfully expect the extraordinary power and providence of God for our preservation, which is a thing needful to be known, to keep us, that we do not at all times look for the extraordinary power of God to preserve us, for so we shall many times tempt the Lord.

I answer therefore, [Ans.] that when ordinary means are wanting, and there is no way to come by them, then the faith of the true believer may rest on the extraordinary providence of God, and we may then persuade our selves, that the Lord (if he see it good) will send help extraordinarily. When the people of Israel are at the red sea, and see no way how to escape their enemies, then they may look that the Lord will devide the sea, and give them passage thorough it; when Daniel is cast into the Lions den, he may then expect Angels to come and close the Lions mouths, the Scripture is plentiful in examples of this kind, but on the other side, when ordinary means are to be had, then it is contempt of God's ordinance and presumption not to use them, but to expect extraordinary help from heaven. When Elisha and his servant were alone in Dotham, and without means of defense, then he might lawfully expect his garrison of Angels, but verse. 32. where ordinary means were to be had, then he did not look for such extraordinary help, but used the means offered, he shuts the door, and bids them handle the messenger roughly, and thus this question is answered, that when ordinary means cannot be had, then we may look for the extraordinary, when they may be had we are to use them, yet so as we rest not upon them, but see in them and by them the powerful working of the Lord.

[Doct. 3] One thing more is offered unto us from these words, and that is a matter of comfort to all true believers, namely this, in that all things are preserved by Christ, it cannot be but that his Church, his body, is kept and preserved by his providence in specall manner Isaiah. 27.3. the Lord saith he keeps his vineyard, and he will water it, and David found such safety & security under the special providence of God as he was not able (as it should seem) with any words to express, and therefore he useth all these metaphors, my rock, my castle, my fortress, my buckler, my shield, &c. Now the same God is the same castle, and shield, and fortress, & bulwark, and deliverer from all enemies and from the Devil and his instruments, to all them that put their trust in him forever. Ps. 17.8. David prayed for special defense keep me as the apple of the eye, hide me under the shadow of thy wings, he prayed (no doubt) in faith with assurance that the Lord would so keep him, & doth so keep all his children, now who will not warily keep the apple of his eye, it is the tendrest thing and that part of the body that men are most careful of, and even as the apple of the eye doth the Lord Jesus keep his, [Use.] if then Jesus Christ be our keeper, whom need we fear, do but remember that which we have in this text, that in him all things consist, and the motion of all things is from and by his power, though sinful motions as they are sinful are from the wicked themselves, yet as motions they are from the Lord, and they cannot move the least finger, but as they are sustained by him, why then should we fear them? no, no, know that the hand of Christ Jesus is with thee, thou that art a member of him) both in life and death, yea his hand shall keep the very dust of his own, when they are dead; let this therefore sink and settle into everyone of our hearts, that Jesus Christ is our keeper, and it will make us love him, cleave to him, and be of good courage in the waves of the sea of this troublesome world and fear nothing.

The Apostle having spoken in the three verses going before of the dignity of Christ his person in respect of his deity and so proved the sufficiency of the work of redemption wrought by him. Now he comes to speak of his dignity, as he is God and man by personal union, & withal teacheth by way of implication, how God's chosen are made partakers of that redemption, namely by their union and communion with Christ, that he is their head, and they his members: the things affirmed of Christ in this verse, setting forth the dignity of Christ his person as God and man are three.

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

Secondly the beginning.

Thirdly the first borne of the dead.

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

Come we to speak of these, as they are laid down in order. And he is the head of the body of the Church, the words head and body are metaphorically borrowed from known things, and do signify that relation that is between Christ and his Church, that there is the same relation between him and his Church, that there is between the head and the body, and that in many respects, that as the head and body are knit together by nerves, and by the soul, so Christ and his Church are united and knit together by the band of Faith, and the spirit, as the head hath an eminency and excellency, and the body is under in place and dignity; so Christ hath an eminency and excellency above the Church, and the Church is under him in place and dignity, as the head gives natural life, sense and motion to the body, and the body receives those things from the head, so Christ gives spiritual life and motion to the church, & the church receives such life and motiō frō Christ, and as the head doth guide, govern and defend the body, and the body is guided, governed, & defended by the head, so is it between Christ and his Church.

In these things specially standeth that similitude and resemblance of Christ and his Church to an head, and the members of a natural body, and that we may yet better conceive the meaning of the words, two questions are briefly to be answered which serve much for the understanding of that relation, that is between Christ and his Church, compared to an head or body.

First, there being in Christ two natures, the question may be in respect of which of these two is Christ the head [ 1] of his Church, and united to it, and to every member.

[ 2] Secondly, what manner of union it is, whereby Christ & his Church are united. [Answer to the question.] For the first I answer, that Christ is the head of his Church in respect of both his natures, even whole Christ God and man is the head of his church, for he is so the head as he is the Savior of his Church, they are conjoined by the Apostle, Christ, saith the Apostle is head of his Church, as the husband is the wives head, and the same is the Savior of his body. Now Christ is the Savior of his Church, not according to his divine nature only, nor only according to his human nature, but whole Christ in his Godhead, in his soul and flesh, and therefore whole Christ is the head of his Church, and the Church, and every true member of it, is united to whole Christ, yet in this order: first to the flesh and manhood of Christ, and then by that, to the Godhead, because, as there is no union of man with God, being severed from him by sin, but by a mediator, so is there no conjunction with the Godhead of Christ, but by his flesh in which he performed the chief works of mediation, & that for the first question

To the second I answer, that the union whereby Christ and his Church are united, though it be a true and real union, yet is it not natural, as two joined in one nature nor personal, as of body and soul, nor political, as of Prince and people, but mystical and Spiritual, by the bond of the same spirit and faith.

Now lastly, the word (Church) signifieth the whole number [Doct. 1] of God's chosen, wheresoever called and sanctified; this then is the full sense and meaning of these words, as if the Apostle had said, Christ both God and man, in respect of both his natures, is after a spiritual manner, knit to all God's elect, called and sanctified, and is more eminent and excellent, they giving spiritual life and motion unto them, and doth guid, govern and defend them.

From the words thus understood we may first conclude, that Christ only is the head of the universal Catholic Church, for though every King may in good sense be called the head of the particular visible Church of his dominion, which is a body distinct from the whole Church, yet of the whole Church, being one body consisting of all the members of it, there can be but one head, & that is Christ, because he only is knit to God's elect, called and sanctified by mystical union, he only gives spiritual life and motion to all the members of the Church, yea, the Papists themselves. against whom I note this, who say, that the Pope is the head of the Church, in their annotations on Ephes. 1.22. confess that the Church in no sense can be called the body of the Pope; and therefore we may conclude, that he cannot be the head of the universal Church, as for their new coined distinction of head imperial, and ministerial, it is not only without warrant from the word, but foolish, and doth imply a contradiction; for to be head argueth preeminence, as saith the Apostle in the ende of this verse, and to be ministerial argueth subjection and inferiority, therefore head ministerial can never agree to the same subject. And so I leave this point, and come to another, in that the Apostle sets down that relation that is between Christ and his Church, by this similitude that he is as an head, and the Church as a body, we are taught that there is a most near union, and conjunction between Christ and his Church, even as near as there is between the head of a man and his body, yea more near, for the [Doct. 2] head of a man may be cut off, but Christ is joined with his members inseparably, all opposite strength and power of Hell can never be able to separate him from his Church and members; and hence it is that the word (Christ) is put many times for the Church of Christ, because Christ and his Church are so nearly conjoined, for all the body is one, and even so is Christ, that is the Church of Christ, as appears in the very next verse, for by one spirit are we all baptized into one body. Now to Abraham and his feed were the promises made, he saith not, unto the seeds as speaking of many; but unto thy seed, as of one which is Christ: where the word (Christ) signifieth not only the head or mediator, God and man, but also the Church gathered and called by the preaching of the Gospel, Ephes. 1.2 3. the Church is called not only the body, but the complement of Christ, this is further manifest by another similitude used by the Apostle, namely of man and wife in marriage, that as the Husband and Wife in carnal marriage are united most nearly into one flesh, and are indeed till death or lawful divorce by the bond of marriage, one flesh even so near or rather nearer (because death cannot sever them) is the conjunction between Christ and his Church, thus the Apostle hath taught, Ephes. 5.31.32. where he doth apply the words concerning carnal marriage, to the conjunction between Christ and his Church, for this cause shall a man leave father and mother, and shall cleave to his wife, and they twain shall be one flesh; this is a great secret, but I speak concerning Christ and concerning the Church.

The point thus cleared, let us come to the use; First it [Use. 1] may serve to strengthen the faith of all true believers touching their justification by Christ his righteousness imputed unto them, for there being that near conjunction between Christ and his Church, as is between the head and the body, it must needs be, that the graces and benefits of Christ do truly and really belong to all his members, and what he did as mediator, by the covenant of grace is truly imputed unto them and made theirs by true faith, for what is done by the head in a natural body, may truly be ascribed to the whole body, so what Christ did as mediator, he being the head of his Church, is truly imputed to all his members. The Papists say it is but a fancy of an idle brain, to hold that the righteousness of Christ, and his merits are made ours by imputation, it is all one (say they) as if we should say, one man doth live by the soul of another, and yet they say that the merit of the good work of one member of Christ, by reason of that communion that is between the members, may be communicated and applied to another, which I speak, not only to show the error in the thing it self, for it is false to say, that there is any such power given to any, to merit for himself and for other, but to let us see, how absurd, and how forgetful they are of their own assertion, and let us leave them to vanish in their own jarring and dissenting opinions, and let us learn to acknowledge it a certain truth, and labor to be strengthened in the persuasion of it, as grounded on the near union of Christ & his Church, that as many as truly believe in Christ, stand just in the sight of God, by Christ his righteousness, even his by inherency, but ours given and apprehended by faith. Let that suffice for the first use.

[Use. 2] Again, is this a truth, that there is a most near union between Christ and his members, even so near as between the head and the body, then let all such as harm any member of Christ, happily a silly man or woman in the sight of the world, let them know that the harm done resteth not upon the person harmed, but reacheth up even to Christ Jesus in heaven, as harm done to the least finger, reacheth to the head, and sometime causeth the head to drop down tears: so the harm that is done to any member of Christ reacheth to him. Moses saith the enemies of the Church rose up against God. The Lord saith, he that toucheth his people, toucheth the apple of his eye, and that known speech of Christ from Heaven, may here be remembered Act. 9.4. Saul, Saul, why persecutest thou me? in my members, and by my members, let this strike terror and amazement to all wicked persons, who load the members of Christ with injuries and wrongs, in word & deed; when thou doest cast disgrace and contempt, by opprobrious terms, upon a silly man or woman, believing in Christ; thou doest it to Christ his head in Heaven, and know that thou mightest as well spit in the face of Christ himself; and a man will not suffer the least member of his body to be pinched if he can hinder it, and shall Christ to whom all power is given in heaven and earth, suffer any of his members bought with so dear a price, as his own precious blood be wronged, & revenge it not? no certainly, such wrongs ring in the ears of the head of the Church Christ Jesus, and will cause him one day to come down in flaming fire, to consume them that abuse his members. Yea, it is to be thought on and considered that the head of the Church is such an head, as doth know not only the wrongs done to his members, but the secret intents of mischief also, and the very purpose of evil against any of them, for he is not only man, but God also, a searcher of the secret thoughts of all hearts, let not then any man-think that he can wrong a member of Christ so secretly, as that the wrong done, shall be smothered in the place where it is done, & never come to light, for why, it mounteth up above the sun, even to Cnrist in Heaven, yea, he sees and knows thy malice against any of his members, lurking in the depth and bottom of thy heart, it is a corruption as old as Cain, to hide, cloak and shadow cankor and malice, and to think that it reacheth no further than a man's own bosom, but we are to know, that it reaching to a member of Christ, though not in act, but only in thought, it reacheth to Christ, and is not only seen and known of him, but it toucheth him, and he hath a feeling of it, and without repentance and change of mind and affection, he will punish it as intended against himself; let this be thought on and remembered of all those that wrong their brethren, in the secret thought of their hearts: it may be, and I make no question of it, but many men and women never thought of this, that their secret malice reached so high as heaven, let us now therefore learn it, and for conclusion of this point, remember what the Lord saith to Abraham, I will bless them that bless thee, and curse them that curse thee: all that truly believe in Christ, have him a friend to themselves, blessing them in their own persons, and a friend blessing all that are friends to them, and a foe to all false hearts, harboring and hatching mischief against them, which is a matter of [Doct. 3] great comfort to them, and of dreadful terror to all that hate them.

By this relation between Christ and his Church, compared to an head and a body, we are further taught, that all the actual members of Christ, as many as are truly knit to him by the bond of his spirit, and faith they are in special manner under Christ, yea, so as they are quickened by him, and have spiritual life communicated unto them from him, as the head doth quicken and give life to the members of the body, and govern them in special manner, so Christ in special manner doth quicken & govern his members; in special manner we need not seek far for the proof of this; let us but look back to the last words of the verse fore-going, and consider them together with these words, and the point will easily appear very plain: In Christ all things generally whatsoever consist, that is, all things by his powerful hand are preserved and sustained, his general providence is over all creatures, but when the Apostle comes to set down what hand and government Christ hath over his Church, he saith, in respect of his Church, he is as the head to his Church, he doth guide and govern it, as the head doth the members, this is also the doctrine of the Apostle, where speaking of the exaltation of Christ raised from the dead, and set at the heavenly places, for above all principalities and powers, and might and dominion, and every name that is named, not in this world only, but also in that that is to come, he saith that all things whatsoever; yea, his very enemies will they nill they, are made subject unto him, but how? under his feet, there is the manner of their subjection, and his Church also is made subject under him, but how? as the body to the head saith the Apostle, where we see a manifest difference of subjection of other things, and of the Church unto Christ, and withal, as plain a difference of that hand and government, that Christ hath over other things, and over his Church, that he hath a general dominion over other things, & that he governs his Church, and the members of it in special manner, yea, so as he doth quicken and give life to them, the ground of this is, because there is the same spirit in Christ, and in his members, for as the Apostle saith, he that is joined unto the Lord is one spirit. The same spirit the fountain of life and grace dwelling in Christ, and in his members, must needs quicken, sanctify and make them holy as he is, in their measure, and as the same soul being in the head and members, doth quicken both head and members, the head as the chief seat of life and sense, and the body as it is capable, and every member as is fit for particular duty and function.

Now this for the use [Use.] of it, may serve as a ground of trial and examination, everyone will be held as a member of Christ, receive the Sacrament, to seal up their union with him, but where is that conformity to Christ the head of his Church, in a measure of holiness? where is life of Christ conveyed from him to his members by his Spirit? where is almost that man or that woman, that can truly say with the Apostle, I live, yet not I, that is in the corruption of my nature, but Christ liveth in me, and in that, I now live in the flesh, I live by the faith in the son of God, who hath loved me and given himself for me, can we persuade our selves that we are members of Christ, and yet live as many do, the life of nature only, as they are led by the light of nature, some think they are in good case, because they deal truly and justly withal, & live peaceably with their neighbors, things indeed commendable in themselves, and excellent if they come from a good root, yet they are such as may be in natural men, mere heathen men have had them, shall we then from these conclude that we are members of Christ? shall any man think that he is knit to Christ, who is so far from being ordered by his spirit in special manner, as that he is altogether guided by the inward corruption and lust of his own heart, and by the outward temptation of the Devil, yea, sometimes doth even tempt the Devil to tempt him; it may seem strange there should be any so given over to the corruption of his own heart, yet such there be too many in the world, who even tempt the Devil to tempt them, and they are such as dispose themselves to sin, such as make themselves fit for the committing of sin, and make ready their hearts as an oven, as saith the Prophet, for example, the drunkard makes his tongue fit for swearing, railing, ribald and filthy speaking, the idle person his body fit for uncleanness, for thus to dispose themselves to sin, is a discovering of the inward corruption of their hearts, it is all one, as if a man should show his money to a thief, watching for his prey in a dangerous place, or for a man to offer his naked breast to the stab of a deadly malicious enemy, thirsting after his blood: so they offer themselves as a prey to the Devil, and uncover their corrupt hearts in the sight of the Devil, seeking such advantage to allure them to thrust them through with his dart of sin. Now then can any man thus led by his own corruption, and the temptation of Satan, yea many times (as I have shown) tempting the Devil to tempt him, persuade himself that he is a member of Christ? he might as well think that the shoes on his feet are parts of his body, it is but a fancy; we are to know it for a certain truth, that as many as are knit unto Christ, they are governed by him in special manner, and he lives in them by his spirit. And that we may have some more special direction in this case, and may know when we are governed by the spirit of Christ, take these two notes of the infallible presence and habitation of his spirit.

First, a feeling of the mass and body of our own corruption, with a loathing of it, and a desire to be delivered from it, as Paul saith, O wretched man that I am, who shall deliver me from the body of this death. There was in him a feeling and a loathing of his own corruption so is it with all them that have the same spirit, for nature never feels corruption with dislike, but only grace: so long as it is felt only by nature, it is followed with delight, yea, the natural man holds it his chief felicity, when he may follow the swinge of his own corrupt heart, and nothing grieves him more, then when that he is crossed by some griping of an accusing and yelling conscience.

The second note of the presence and habitation of the Spirit of Christ is an unfeigned purpose of heart to obey God in all his commandments according to place and calling with an inclination of heart unto those commandments. Barnabas exhorted the people of Antioch, Act. 11.23. that with purpose of heart, they would cleave unto the Lord. I say an unfeigned purpose of heart, because even Pharaoh and the most wicked in the world, sometimes when God's hand is heavy upon them, when they are sick or the like, they promise to amend and request others to pray for them, but yet as the Lord himself complains, Hosea 5.4. they will not give their mind to turn unto their God, they do it not from their heart, when they are recovered they forget what they promised, because they promised not in truth of heart, their promise cume not out from an hatred of sin, but rather from an hatred of the commandment of God, and a sense of their present misery. Therefore I say an unfeigned purpose of heart, with a ready and cheerful inclination of heart, to all holy obedience, such as was in David, a purpose bound with an oath and a holy covenant made to the Lord to keep them from starting, I have sworn and will perform it, that I will keep thy righteous judgments: by these two things found in us, we may know that we be governed by the spirit of Christ but if these be wanting, we deceive our selves, if we think we are members of Christ, we have then no conjunction with Christ the head of his Church, we are not branches of the true vine but shall be cast out as unprofitable branches, and let us tremble to think upon that which followeth upon this, (namely) this, that as in this life, we have but a supposed union & conjunction with Christ, an union with him only in our conceit, so in the life to come we shall have but an imaginary communion and fellowship with him, and in deed & truth a final separation from him, his Saints and Angels, and fellowship with the Devil and his Angels, they that have not Christ their head and Savior in this life shall have him their judge and condemner in the life to come: and they deceive themselves who think they may live as the limbs of Satan, and yet die the members of Christ. The next thing we [Doct. 4] have to mark from those words is this that the Apostle saith, Christ is the head not simply of the Church, but of the body of the Church, hence we are taught that the members of Christ ought to have one heart, and one affection, to love as members of one and the same body, to be kind one to another, and to make much one of another, we find this argument and manner of reasoning plainly, proving this duty urged in many places of the Scripture, If there be threfore any consolation in Christ, any comfort of love, if any fellowship of the spitit, if any compassion and mercy: fulfill my joy, that ye be like minded, having the same love, being of one accord, and of one judgment we have the same ground of exhortation, urging this duty, that we support one another through love. Why so? there is one body and one spirit saith the Apostle, it is recorded Act, 4.32. that the multitude of them that believed were of one heart, and of one soul, the reason no doubt was this, because though they were a multitude, yet they were all one body, and it were monstrous to have two hearts in one body. This duty belongs to all that profess themselves members of Christ, [Use.] and it ought to be effectual, to join us together in one heart and affection many reasons might be brought to move us to love one another, as our agreement and conjunction in one nature, country, place, habitation, law, liberty and religion, which are all of great weight to move us to mutual love, but above all, this is of greatest weight, and most effectual that we are members of the mystical body of Christ, the very light and order of nature, teacheth the members of the same body, to love and to tender one another: no man ever yet hated his own flesh, but nourisheth and cherisheth it, Eph, 5:29: we cannot bring instance or example of any well in his wits that did ever hate or hurt his own body willfully. If then the consideration of this, that we are members of one body, move us not to love and tenderly to affect one another, it will convince us of sin against the light of nature, yea against the light of grace, and the supernatural light of the holy ghost revealing unto us that we are knit together by one Spirit, one faith, one hope of salvation, yea it will convince us of want, of love to the Lord Jesus Christ himself, who thought not his own blood too dear for us, but testified his love towards us by shedding of his blood to redeem us, and therefore we ought to love him again, but if we love not one another, it is a plain evidence against us that we love not Christ, for he hath set over that love that he requireth of us in lieu of his love towards us to be answered unto him in his members, he will have it seen how we love him, and esteem his benefits by our love to his members, therefore he saith to Peter, lovest thou me, then feed my lambs, as if he had said, show thy love to me upon them, and in doing good to them: if then we would not be convinced of breaking the order & course of nature of repelling the work of grace, of quenching (as much as in us) the supernatural light of the holy ghost of want of love to the Lord Jesus to whom we owe our selves, our souls and bodies, let us be stirred to love one another, to be kind and friendly one to another, as the members of one body, and for conclusion of this let us remember what the Apostle hath said, if ye bite & devour one another, take heed lest ye be consumed one of another, if ye fasten your teeth one in another, as we do when we break out into bitter terms of railing & reviling one another, it is all one as if a man should bite of the flesh of his own body, and if that be odious in nature for a man so to deal with his own flesh, let us remember that we are members of one body, and therefore ought to love one another, and it must be far from us to wrong one another in word or deed.

Now to the second thing here affirmed of Christ setting forth the dignity of his person, as he is God and man, (that he is the beginning) and for the understanding of the words, something must be supplied, the word (beginning) being a word of relation, having reference to something, whereof it is a beginning, some refer it to all things, that he is the first efficient cause of all things which is true, but that cannot so well agree to this place, because the Apostle hath spoken of that in the verse going before, but the relation of it must be to something within the compass of this verse either to the Church or to the resurrection of the dead; and I take it, it may most fitly be referred to the Church, the chosen of God called and sanctified, because the Apostle speaks of the resurrection of the dead in the next words the speech of the Apostle in the original runs thus, [Quest.] he is the head, &c: who is the beginning; thus then as I take it) we are to supply this second affirmation, he is the beginning of the Church, from him the Church and the chosen of God, have their original and beginning, now the question may be how he is the beginning of the Church?

[Answer.] By shedding of his blood on the cross, as Eve was framed and made of the rib that was taken out of Adams side, so the Church is framed and made of the blood shedding and streaming out of the side of Christ crucified, for by his blood saith the Apostle, Ephes. 2.13. They which were far off are made near, and the chosen of God have redemption through his blood, verse the 14. of this chapter and as the Author to the Hebrews saith 10.19. by the blood of Christ they have entrance, and verse. 12. it is a new and a living way, it hath an efficacy and power in it-quickening and giving life.

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

Christ indeed shed his blood only then, [Answ.] when he was manifested in the flesh, after many years of the worlds continuance, yet his death was as effectual from the beginning of the world, as when he did hang on the cross, all the Patriarchs and Saints that lived before Christ his coming in the flesh were saved by it as well as any other after his death. Therefore it is said Revel. 13.8 that he was the lamb slain from the beginning of the world. Thus then are we to conceive these words, that Christ is the beginning of the Church; of his bloodshed is the Church framed and quickened.

Now to the Doctrine, in that Christ by shedding his [Doct. 5] blood is the beginning of the Church, we are taught thus much, that even out of death cometh life to God's chosen, Christ gives life unto them, not by life, but by death, which is a point that may easily be confirmed: for if we look to the Lord's manner of working, not only in this particular, but in many others, we shall find, that he commonly works all things in his creatures by the contrary, he creates things that are, not of something, but of nothing; he makes light shine out of darkness, he brings water, not out of a fountain, but out of an hard stony rock; And this the Lord doth, not only in the work of creation and preservation, but also of the conversion of a sinner; therein it pleaseth him to work ordinarily by the preaching of the Gospel, which is as contrary to the nature of man, as fire to water, for there is no seed of the Gospel in nature, but as the Apostle saith, 1. Cor. 2.14 the things of the spirit are foolishness unto the natural man: yet by the foolishness of preaching, it pleaseth God to save them that believe. 1. Corin. 1.21. and thus doth he also in the work of our redemption, as one saith, if we consider Christ on the cross, we shall see our paradise not in heaven, but in the midst of hell; out of his cursed death, doth he bring life and salvation to God's chosen.

The reason of this is, that his power might more appear and the work to his glory, [Reason.] for then doth the Lord show himself most powerful when he works by contraries, and then especially doth he so work, when he hath any excellent thing to work to his own glory.

[Use.] And for use of this, let it be laid up as a ground of excellent and sweet comfort in every true believing heart, for why is it so, that the Lord works the life and salvation of his chosen, out of that which seems most contrary, the cursed death of the cross, then let every true believer upon consideration of this, be comforted and strengthened against despair in his great extremity; let him remember it is the Lord's wonted manner of working, to bring riches out of poverty, joy out of sorrow, mirth out of mourning, glory out of shame, life out of death, happiness out of misery, heaven out of hell; and that such is the Lord's power, that he works commonly by contraries, and withal, his mercy is as his power towards his children, and it will be a notable means to establish his heart with comfort in the greatest blast of trouble, yea, be it so, that the trouble be inward in soul and conscience, that he feels the terrors of God fighting against him, and the Lord shows tokens of his anger and heavy displeasure, yet if ever before he truly felt the sweetness of God's mercy in Christ, the consideration of this the Lord's manner of dealing may stay him from being utterly dejected and cast down, and may assure him, that even out of that trouble the Lord in his season will work his greater consolation and comfort, I know it is an hard matter, thus to be comforted in a man's own particular affliction, to have it in speculation and knowledge, that out of one contrary the Lord brings another, before special trial come, is no hard matter, but when the case is our own, and our souls feel trouble upon them, then to be persuaded, that out of that trouble the Lord will bring comfort, and on that ground to be comforted it is hard, because there reason is strong against it, and corruption will be stirring, and sometimes rise up in contradiction in the best, we read Act. 9. that Ananias would scarcely believe the Lord himself in this point, though indeed the case was not his own, when the Lord told him verse the 11. that out of the persecuting spirit of Paul, he had wrought an holy profession, and made him, who before was a persecutor, an holy professor, and that out of such infidelity, he had brought such faith, Ananias would hardly believe it, but began to reason the matter with the Lord, verse 13. yea, to dispute and bring arguments against it, that he had heard of many, it was Vox populi, that he had done much evil, backed and countenanced with authority, and so he thought it impossible, that Paul should be converted and brought to the faith, thus doth reason and corruption many times stand up in opposition, to this ground of comfort, that out of one contrary, the Lord worketh another, especially in a particular case of affliction, therefore that we may be helped, and have our hearts established with comfort, in time of need upon this ground, we must further call to mind, and follow that notable rule of grace, that in case of affliction, reason and feeling must be laid aside, faith must be predominant, and rule above reason and feeling, we are not to judge of our future estate according to our present feeling, (for then we shall persuade our selves it is desperate) but according to the word and promise of God, who hath promised then to send help to his children, when sense tells them it is farthest off, and they are almost swallowed up of trouble, and to this, purpose, look on the example of the Saints of God, in former times, Psal. 130.1. Out of deep places, saith David, have I called, and when he was plunged into the deeps of distressed conscience, he laid aside his reason and sense, and by his faith rested on the earnest promise which made him send up earnest prayer to God: when Moses at the red sea, as we read, Exod. 14. was in extreme anguish, he saw present death every way, the people cried against him verse. 11. Hast thou brought us to die in the wilderness, because there were no graves in Egypt? And no doubt, as Luther saith, he felt in his heart a mighty cry of the Devil against him, saying; All this people shall this day perish, for they can escape no way, and thou shalt be found guilty of this great calamity, as the author of it, because thou hast led them out of Egypt: Moses in his extremity, by his faith broke through his own sense, feeling, and aprrehension, and cast himself by faith on the promise, and so cried unto the Lord with assurance that he would give him de • iuerance, thus must we do in time of our particular affliction, we must lay aside reason and sense, and by faith rest on the promise of God, and then this ground of comfort, that out of one contrary the Lord can fetch another, will be truly comfortable, and we shall be fully persuaded of the truth of it, that out of our particular affliction, the Lord will work our special consolation, and we shall be strengthened against despair in our greatest extremities. A second thing offered from these words, is this: In that Christ is the beginning of his Church by the [Doct. 6] shedding of his blood, and the Church begins at the cross of Christ.

We are hence further taught: that every true member of the Church, must thence derive and fetch his beginning even the beginning of his spiritual life and salvation, he must be able to say, he hath the beginning of his life, and salvation, from the blood of Christ, in the very act of the shedding of it.

How is that to be done, may some say?

[Quest.] Answer in the words of the Apostle, Rom. 6.8. by being dead with Christ, [Answ.] and Galat. 2.19. by being crucified with Christ, and that is done by believing, not only that Christ died for him, and by app •• hending the merit of his death, but by spreading himself upon the cross of Christ and believing that himself was crucified with Christ, and so feeling the power of his death to kill sin in him; a point of faith not known to many in the world, it is a subtlety and sleight of the Devil, to blind-fold men in this case, to make them content themselves with a conceit, (for indeed it is no true faith but a fancy) that they have true comfort in Christ, if they believe or rather think, that Christ was crucified for them, and yet never believe, that they were crucified with him, [Use.] and we must know that this is not sufficient, this is not to go to the first ground of true comfort, this is to take hold of that which happily belongs not unto us (namely) the merit of Christ his death, which appertains to none but to his members crucified with him, if we would find true comfort in Christ, we must not rest in the fruit and merit of his death, but go to the very root of comfort, the blood of Christ streaming out of his body on the cross, and there find our selves crucified with him.

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

The Apostle hath taught us Rom. 6.6.7. [Answ.] when the old man, that is our natural corruption, is mortified by the power of Christ his death, as a man executed and put to death, ceaseth from thefts, murders, treasons and the like, so if thou be crucified with Christ, thou shalt find thyself to cease from thy old sins and corruptions. Let this ever be the ground of our comfort in Christ that we are crucified with him: even a wicked reprobate may in his conceit pull to himself the merit of Christ, & please himself with a deceiving comfort, but he is never able to go thus far, to find himself crucified with Christ, to fetch the beginning of his comfort from the very body of Christ bleeding on the cross. If then thou wouldest go further and fetch thy comfort in Christ, from the very first ground and beginning of true comfort, thou must derive it from the side of Christ upon the cross, and find thyself a member of that body, I mean the Church, that issued out of the side of Christ, and was framed of his blood, that is, thou must find thyself ctucified with Christ.

[Doct. 7] One thing more we may gather from these words (namely this) that the blood of Christ is a most precious thing, it is here made the seed of the Church, from whence the Church takes her beginning; it is the blood of God so called, Act. 20.28. it is the price of redemption expiatory, and cleansing from sin, and we must learn so to esteem the blood of Christ, as it is in it self precious, so let us accompt it precious unto us, [Use.] there be some that count the blood of Christ as a common thing, and they are such as make sin common, that commit sin so ordinarily, that Christ his side must still run, when they have committed any sin and are washed from that, and come to the Sacrament to seal up their faith in the blood of Christ, they commit the same again, and have need of his blood to run again, they that thus make no accompt of sin, they make no accompt of the precious blood of Christ, and let them know it is a step to that fearful sin spoken of Heb. 10.29. of treading under foot the Son of God, and counting the blood of the Testament as an unholy thing.

And let us remember one thing further, that if we hold the blood of Christ precious unto us, then we ought to have a serious and continued meditation of it, yea, oftentimes a solemn remembrance of it, by receiving the Sacrament of the body and blood of Christ, the Jews were to eat unleavened bread seven days together, and shall we think that a short and perfunctory remembrance of the body & blood of Christ only for fashion at Easter or once in a year enough for a Christian man or woman? no, carry another care with thee, or else be assured it will be easier for a Jew then for thee at the day of judgment.

Now to the the third thing affirmed of Christ, setting out the dignity of his person as he is God and man, ( that he is the first borne of the dead, &c) the form of speech first borne as I shown verse. 15. is Metaphoricall, the Apostle thus speaks by way of resemblance to the first borne in the old testament. Now Christ is called the first borne with a reference (to the dead) in a double respect.

First because he was the first that did rise from the dead, to life eternal, though we read that Lazarus and many [ 1] more rose from the dead before Christ, yet they rose to live a mortal life, and to die again, but Christ was the first that rose to live forever and never to die again Rom. 6.9.

Secondly by virtue of his resurrection, he is the cause of [ 2] the resurrection of all his members, as the first borne among the Jews, did communicate his good things to his brethren, so Christ the first borne among many brethren, Rom. 8.29. doth communicate the power of his resurrection to his brethren: hence he is said to be the first fruits of them that slept, that as the first fruits among the Jews offered to God were not only sanctified themselves, but did also sanctify the rest of their crop, so Christ rising from the dead hath not only made holy his own resurrection, but sanctified all the faithful to an happy and joyful resurrection.

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

It is true indeed; [Ans.] but not by the benefit and virtue of his resurrection, which is ever saving, sweet, comfortable, and belongs only to his members, but by his power as he is God, and a judge by virtue and necessity of that sanction added to that commandment Quo die comederis: in the day that thou eatest thereof, thou shalt die the death; for that decree comprehends not only death temporal, but eternal; therefore the wicked must needs rise to condemnation, that their bodies may be punished with their souls, yet by the power of Christ as he is God, and not by virtue of his resurrection; he by virtue of his resurrection is the cause of the resurrection of his members only, this then is the meaning of the Apostle, that Christ was the first that did rise from the dead to life eternal, and by virtue of his resurrection, he is the cause of the resurrection of all his members.

Now here we are to observe, that the Apostle saith not, Christ is the first that did rise from the dead, but that he is the first borne of the dead, which form of speech doth [Doct. 8] give us this instruction, that the earth, the sea or any other place that now holds any of the bodies of the Saints departed shall not hold them forever; it is but as the womb of a fruitful mother, as the earth brought forth the body of Christ the first borne; so in the time that the Lord hath appointed, even at the consummation of all things it shall bring forth the bodies of the Saints, as a mother doth her child of whom she trauells in due season, the bodies of the Saints buried in the dust or in any other place shall be yielded up, and shall rise again at the time the Lord hath appointed, we find that the holy Ghost useth this manner of speaking comparing the resurrection to a birth or bringing forth in many places of Scripture: we have it in the same words that here are used, that Christ is the first begotten of the dead, & Paul in his Sermon to the people of Antioch, doth apply that of the Psalmist. Thou art my son, this day have I begotten thee; properly spoken of the eternal generatiō of Christ, as he is God, to his resurrection; & bring it to prove his resurrection: God (saith he verse. 33.) hath fulfilled his promise to us in that he raised up Jesus, even as it is written in the second Psalm, thou art my son, this day have I begotten thee Luk. 20, 36. the Saints raised from the dead are called the children of the resurrection: those and the like places, do plainly prove the point delivered that the earth, the sea, or any other place shall one day, even at the day of judgment bring forth or as the Prophet speaks, cast out the dead as we have it in vision, the sea gave up her dead which were in her, and death and hell delivered up the dead which were in them.

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

Upon the justice of God which ever goes hand in hand [Reason 2] with his truth; that whatsoever is spoken in his word, the equity of his justice doth require the accomplishment of it. Upon his mercy promised in the covenant of [Reason 3] grace, wherein he covenanteth with his children to be their God forever. Upon his almighty power, all these are [Reason 4] as so many pillars bearing up this truth, that the dead bodies of the Saints shall one day rise again, and be brought out of the earth, sea, or any other place, as out of the womb of a fruitful mother. [Use.] A matter (for the use of it) of exceeding great comfort, yea the very complement and full end of all the sweet and comfortable promises of God, made to his children, this was that which held up Job's heart in the midst of his affliction, Job 19.25. I am sure that my redeemer liveth &c. Now then, that everyone of us may have profit and sound comfort by this doctrine of the resurrection, so comfortable in it self, we must not content our selves with the bare and general knowledge of it, some there be that make known by their lives, their willful and affected ignorance, or rather denial of this in the general, and show that they hold the position of the sensual Epicure; let us eat and drink, for tomorrow we shall die, and there is an end of all. But as many of us as are better affected, and hold it an Article of our faith, must not content our selves to hold the truth of that Article of the resurrection of the body, but we must labor to be assured that we our selves shall have a joyful resurrection, and be raised up at the last day by virtue of the resurrection of Christ Jesus the first borne of the dead, how is that to be done may some say? The holy Ghost hath taught. Revel. 20.6 Blessed and holy is he that hath part in the first resurrection, for on such the second death hath no power: but they shall be the Priests of God, and of Christ, and shall reign with him, there is a double resurrection, not of the body as Chiliasts, or Millenaries dreamed the bodies of all both good and bad shall rise at once, there shall be but one resurrection of the body, but there is a first resurrection before the last and general resurrection, in the time of this life, and that is in the soul, when the soul is raised from the death of sin to the life of righteousness, and they that will be partakers of the second with comfort, must have their part in this first; for the truth is, both the first and the second, a it is comfortable, are proper fruits and effects of the resurrection of Christ: Christ by his rising from the dead put away his natural life, which he rece • ued with our nature from Adam without sin, and he took to him a spiritual life as the Apostle saith in general, the body is sown a natural body, and is raised a spiritual body, and so Christ the head being raised up and quickened with spiritual life, it is not possible that he should suffer any of his members to remain in the death of sin, there must needs be a similitude between Christ and his members; let no man then please himself with a bare knowledge or general faith in the article of the resurrection: if any will find true comfort in his knowledge of the comfortable doctrine of the resurrection, he must fetch his comfort from this ground, that he knows Christ and the virtue of his resurrection, as the Apostle saith, that he hath an experimental knowledge, a knowledge and an experience of the power of Christ his resurrection, raising him up from the death of sin to newness of life, whosoever binds not his comfort, gathered from the article of the resurrection upon this ground deceives himself, it is but as an hungry man dreams, as the Prophet speaks, Isai. 29 8. He dreams he eateth, and when he awaketh, his soul is empty: or like a thirsty man dreameth, and lo, he is drinking, and when he awaketh, behold he is faint, and his soul longeth. So he that falsely conceives comfort from the doctrine of the resurrection, when the time of refreshing shall come, Acts 3.19. at the day of refreshing shall find his soul empty of all true comfort, yea I dare be bold to tell him, that the preaching of the word, his profession of faith, especially of this article of the resurrection, shall not be as the Apostle doth infer upon the denial of it, 1. Cor. 15.14. an idle empty and vain thing that followeth, if there were no resurrection at all, but there being a resurrection and he holding and confessing a resurrection of the body and thereby falsely concluding comfort: the preaching of the word his own profession, and his holding of that article as a truth shall stand up in judgment and plead against him at the day of judgment, and for conclusion of this I may truly infer it by the rule of contraries. If on him that hath his part in the first resurrection, the second death hath no power; then over him that hath not his part in it, it shall have power, the torments of Hell shall be powerful and prevail over his body and soul forever.

Come we to another thing offered from these words, & that is this: we are to mark that Christ is here said to stand in relation to the dead, as their first borne brother, he is not only the first borne of many brethren as they are living, but the first borne of them as they are dead, whence it followeth that even the dead bodies of believers, [Doct. 9] wheresoever they be, whether in the earth, in the sea, or in any other place, are still the members of Christ, and are still knit to Christ, and for further light to this point mark what the Apostle saith 1. Thess 4 14. that believers departed, sleep in Jesus, and Rom. 14 8 whether we live or die we are still the Lord's, the reasons of this [Reason. 2] are two.

First, there is an inseparable and perpetual union between [ 1] Christ and every true believer, not only in regard of Soul but of body, 1. Cor. 6.15. know you not that your bodies are the members of Christ: thy body once knit to Christ so continues forever.

[ 2] Secondly, because of God's everlasting covenant of grace, made with his children that he will be their God forever, is not made only in regard of their souls, but of their bodies also, even of the whole man, when God saith I am the God of Abraham, the meaning is not that he is God of Abraham's soul only, but also of his body, therefore the bodies of believers, although they be dead and rotten, yet they are still within the covenant and members of Christ.

[Object.] Some may object against this, that our Savior saith, God is not the God of the dead, but of the living.

[Answ.] God is not the God of the dead in the sense and meaning of the Sadducees (that is) so dead as never to rise again, for they denied the resurrection, but he is the God of Abraham being dead in body to be raised up again, for he is a God of mercy and of life it self, and therefore will in time restore the dead bodies of his Saints to life again, and that is the meaning of our Savior in that place. We see then the point proved.

For use [Use.] of it, it is a point of excellent comfort; let every true believer treasure it up in the closet of a good heart as a precious Jewel.

Are the dead bodies of believers within the covenant? is God even when they are dead still their God according to the covenant? is he a friend unto them not only in life but after death, even to their dead bodies, that their infernal enemies shall never hurt them? though they be turned to dust and consumed, yet doth his hand still hold and keep them, in time to restore them? of them let the comfort of this be mingled with faith in everyone of our hearts, and we shall find it will stand by us, and comfort us, when we are gasping for breath on our death beds, and arm us against the fear of death, and the horror of the grave, mark (I beseech you) how David comforted himself, when he saw nothing but present death before him, 1. Sam. 30.6. David comforted himself, saith the text, in the Lord his God, mark the words, they are full of weight, together with the apprehension of death, as he thought inevitable, he did apprehend the mercy of the Lord in the covenant, that even in death, he was still his merciful God, and that death could not sever him from his God: so if the truth now delivered, be settled in our hearts (that even the dead bodies of believers are within the covenant) it will likewise minister matter of sweet comfort in the very pangs of death, we being fully persuaded with the Apostle, Rom. 8.38. that not death it self can separate us from the love of God, which is Jesus Christ our Lord. Why then should we fear the stroke of death, or the horror of the grave.

Last of all, observe with me here against a foolish cavil of the Papists, that the Apostle calls Saints departed dead men, the Papists take exception against us, that we call Saints departed dead men, when we disprove invocation of Saints departed, and they say, we disdainfully call the triumphant Saints in heaven dead men, as if they had no credit with God, nor any care or compassion of men; they may here see we speak no otherwise then the holy Ghost hath taught us, calling them dead men, not in disdain (as they charge us) but as the holy Ghost doth, as for their credit with God, and care of men, we doubt not of it, but yet we deny them to be Mediators between God and us, that is dishonorable to the perfect mediation of Christ Jesus.

Now to the end of these three things affirmed of Christ, and the end of them is in the last words. (That in all things he might have the preeminence) by the word preeminence we are to understand, Lordship, Rule and Dominion and for the extent and largeness of Christ his rule and dominion here spoken of, it is said to be in all things, these words are diversely expounded, but the exposition most consonant to the concext, and consenting with other places of Scripture, I take to be this, that Christ hath rule and dominion over all reasonable creatures both quick and dead, and for this, we have warrant from a Paralell, and like place, Rom 14 9. where the Apostle saith, that Christ therefore died, and rose again revived, that he might be Lord both of the dead and quick: that place may serve as a fit commentary and exposition of these words.

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

[Answ.] As he is God, and according to his divine nature, he is a Lord over us before his death, because we were all made by him, and whatsoever we have, we have from him; but as he is man, he obtained dominion over quick and dead, by his death and resurrection; as Saint Peter saith in his sermon Act. 2 36. that after his resurrection, God made him Lord and Christ, because as man, he received dominion and Lordship from the Father, which he had not before, and in this respect Christ himself saith, Mat. 28.18. All power is now given unto me in heaven and in earth, and that is the meaning of the Apostle, when he saith, Christ therefore died, and rose again, and revived that he might be Lord both of the dead and quick. And so the words in this place are thus to be conceived, that over [Doct. 10] all both quick and dead, he might have Lordship and dominion.

From the words thus understood observe we in a word, that it is a prerogative of Christ Jesus, to be Lord of quick and dead. How then can the Papists defend their Popes supereminent power, that fullness of power they say the Pope hath over the souls of men departed (as they say) in purgatory, to reclaim, or to loose them from thence at his pleasure, and to open o • shut heaven to whom he will, not to say anything of the error of the place, it being but a fable, how can they maintain that power of their Pope, without encroaching upon the prerogative royal of Christ Jesus, who is sovereign Lord of quick and dead, [Use.] who hath the keys of hell and death, Revel. 1.18. They allege that he doth it by virtue of his commission, by power committed unto him, as Christ his Deputy and spiritual Magistrate, but that is as full of doubt as the former, and a taking of that for granted, which cannot be proved: they must first prove the Pope received such power (which they cannot) before thence they conclude, that which they infer upon it, or else they build on the sand: let it suffice only to have pointed at this; That which we are to mark, as a ground of more profitable instruction, is this: the Apostle saith not, Christ is the head, &c. that he might be Lord over all both quick and dead, but that he might have preeminence over them: whence ariseth this conclusion. That Christ is then Lord over all, when in all he hath preeminence: or more specially [Doct. 11] thus, then is Christ our Lord, when he is not only known by that title, but when he hath preeminence over us, when his power ruling us, (namely) the power of his spirit and grace is more eminent, and doth show it self above any other power, either within or without us, when his power of grace hath preeminence, and prevails over the inward strength of our corruption, and over any outward power drawing us to sin; then is Christ our Lord, for as we know in civil matters, he is not a Sovereign and chief Governor, who hath any overruling and higher power above him. So Christ is not our Sovereign Lord, if any other power ruling in us, be above or equal to his. himself hath taught us, that he is then our Lord, when he ouerrules the strength that doth stand in opposi •• ō against him, Luke 11.22. Wheresoever he rules, he is stronger then the strong man armed, holding possession, he comes upon him and overcometh him: he taketh from him all his armor wherein he trusted, and divideth the spoils. Hence it is that in the Epistle of Jude verse the fourth, he is said to be Lord and Master, or Ruler, for so the words are in the original, which deny that only Ruler, who is God, and our Lord Jesus Christ, these two are put together to signify that where Christ is a Lord, he is a ruling Lord, he hath sovereignty and preeminence: I need not further to stand to prove the point, but yet for more special direction, some may happily desire, to be informed, how they shall know when the grace of Christ hath preeminence, [Quest.] and is more eminent then their corruption, or any other thing, for herein many are deluded and deceive themselves, thinking that the grace of Christ hath preeminence, and is predominant in them, when they have only that grace, which is common to them, with mere natural men, I mean power restraining them from gross sins, serving only to leave without excuse. [Answ.] ) For our direction therefore in this case, we are to know that then the grace of Christ hath preeminence in v • , when it is powerful not only to restrain from evil, and to order the outward conversation to some temporary conformity to the word of God, but when it is powerful in good things, and in good actions, especially of the immediate worship and service of God, and that in a double respect.

First, making us to do good things willingly, cheerfully, and not of constraint, as we are compelled by Law, either of God or man, but even so, as if there were no Law to compel us, for the preaching of the Gospel ministereth the spirit, saith the Apostle, Galat. 3.5. and the spirit of Christ, makes the people of God, a free and a voluntary people, serving God not of constraint, but willingly, Psal. 110.3. The Psalmist saith, thy people shall come willingly at the time of assembling thine army in holy beauty.

Secondly, making us do good things in sincere obedience to the commandment of God, and to the glory of Christ Jesus, that the glorious name of Christ may be magnified in us, and by us in all good duties, Phil. 1.20. this was Paul's hearty desire: As I heartily look for and hope that in nothing I shall be ashamed, but that with all confidence, as always, so now Christ shall be magnified in my body, whether it be by life or by death. [Use.]

By these two things found in us, we may know that the grace of Christ hath preeminence in us, and let us hereby try and examine our own selves, whether indeed Christ be our Lord as we profess or no, we hold it an Article of our faith, that we believe in Jesus Christ our Lord: now if Christ be our Lord, not in title only, but in truth, then hath he preeminence, he prevails by his grace over the inward corruptions of our hearts, I leave the examination to every man's conscience, yet we must know, that this is a duty incumbent and lying upon us, that as we profess Christ our Lord, so we ought to find the grace of Christ powerful in us, and that this is not a thing arbitratory in different and left to us at pleasure, but a matter of necessity, consider we these things.

First, the Apostle hath said, 2. Cor. 4.3. if the Gospel be hid, it is hid to them that are lost, so certainly much more, if Christ the matter and substance of the Gospel be hid, if he do not appear, and show himself predominant and powerful by his grace in our hearts, it is more then a probable argument of perdition.

Again to profess Christ our Lord, and not to find his grace powerful in us, is made by the Apostle, the knitting up of many great sins in one bundle. 2. Tim. 3.5. the Apostle having spoken of many gross sins, he shuts up all in this, that they have a show of godliness, but have denied the power thereof. To pretend Christ to be our Lord, and not to find his grace powerful over the corruption 〈1 page duplicate〉 〈1 page duplicate〉 of our hearts, it contains the guiltiness of many sins, yea at the day of judgment it will add weight to the guiltiness of other sins, for then a professor of Christ being found an adulterer or a drunkard shall be challenged and condemned not only for his whoredom or drunkenness, but for the abuse of his profession, his counterfeit profession of religion, his profession of Christ a Lord, yet weak and without power to ouermaster his corruption shall aggravate and add weight to the burden of his sin, and press him down to deeper condemnation.

If then we would not seal it up to our selves that we are such as are appointed to everlasting perdition, and if we would not cloth our other sins (odious enough in themselves) with more guiltiness, and make them stand with more foul and ugly faces in the sight of God, his Angels and Saints at the day of judgment, then let us learn it to be a matter of necessity, that as we profess Christ our Lord, so we are to find his grace powerful over us, making us cheerful in all good duties, and to good things in sincere obedience to the commandments of God, and so as the glorious name of Christ may be magnified. Observe one thing further, the Apostles doctrine of our union with Christ and of receiving life from him it ends in this, that Christ might have the preeminence, whence it followeth, in our profession of the Gospel, touching justification, [Doct. 12] sanctification, resurrection and all things pertaining to life and salvation, to come from Christ, we ought to seek nothing less, then our own glory, in the doctrine of the Gospel all things end in the honor and glory of Christ, that he might have the preeminence in all things.

And again the Gospel sets forth unto us heavenly and eternal things, not deserved by us but given of the mere grace and goodness of God, therefore in professing the Gospel we are not to seek our own glory, and let every true believer make this use of it, when any gift or grace of Christ in him is magnified, let him return the glory to to the right owner Christ Jesus: [Use.] if thou be praised for any gift grace or good work, know it is not thou that art praised for any gift grace or good work, but Christ in thee to whom all honor and praise is due, he is the head the beginning the author and the worker of all good gifts, therefore in every good thing commended in thee, must he have the preeminence: it is an encroaching upon his right to take any part of the glory to thyself.

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

That salvation comes unto us from God the Father by his Son Jesus Christ.

And then they contain a Second reason to prove Christ his sufficiency to redeem us and the argument is from the eternal decree and good pleasure of his Father, that he had so decreed, that Christ should be a sufficient redeemer which is propounded under the matter of his sufficiency (namely) all fullness dwelling in him, that it pleased the Father, that in him should all fullness dwell and therefore he is a sufficient redeemer, and this is the connection & general scope of the Apostle in these words. We find the sentence in the original thus laid down, for it pleased that in him the word (father) is not expressed, but yet that word which is here rendered (pleased) being the same word that is used by the Evangelist Mat. 3.17. to signify and reveal the good pleasure of the Father, it may well be referred to the eternal decree of God the Father, and the sentence thus made up (it pleased the Father) that is to say it was the decree and good pleasure of the father, from all eternity (all fullness) by fullness we are to understand the fullness of the Godhead spoken of chap. 2.9. because that is not really communicated to us, but certain finite and created effects of it, and the Apostle here speaks of such fullness as dwelling in Christ, the head is communicated to his members, neither that fullness spoken of Ephes, 1.23. for by that is meant the Church: but the fullness of grace and merit according to that John. 1.14.16. verses: the word was made flesh, &c. and (of his fullness have all we received grace for grace, &c) the Apostle here proves the sufficiency of the work of redemption wrought by Christ, and that by the sufficiency and perfection of merit to life eternal: Thus then we are to understand the words, that it was the good pleasure of God the Father, that in Christ should dwell all fullness and perfection of grace and merit to life eternal.

Now here much might be spoken of the necessity of God's eternal decree, which is the force of the Apostles argument, that the Father decreed it in his eternal council, that Christ should be a perfect redeemer, and therefore it must needs come to pass, and likewise here we might speak of the contingent and necessary coming to pass of things of the necessity of coaction and infallibility, but I pass by these things.

The first thing we are to mark is, that it pleased God to [Doctr. 1] apppoint the fullness that should be in his own son, for he gave not his spirit to him by measure John 3.34. We may infer upon it a general conclusion that the Lord hath appointed every man's measure of gifts, that he will in time bestow upon him of whatsoever, whether inward or outward, for his will appointing and disposing of all other things, it may not be excluded from the appointment and disposition of the measure of gifts he vouchsafeth to everyone; to insist in one particular instead of many the Lord hath appointed every man's measure of food and raiment and therefore Agur, Prov. 30 8. prayed that the Lord would feed him with food convenient or, as the words are to be understood with bread of his allowance statute and appointment, with that bread which God in council had allowed and appointed for him, where by the way, we see warrant for that manner of prayer which is with condition, with reference and regard of God's secret will and appointment, that we may lawfully and indeed that we ought (though some think the contrary) to ask temporary good things with condition of God's will, if it may stand with the good will of God that he would grant them unto us: (but that by the way.)

Now for the use [Use.] of this that every man hath his portion of gifts at the Lord's appointment, let every man hence learn to be contented with his measure be it never so small for why? it is appointed of the Lord, and he in his wisdom knoweth what is meet & necessary for everyone, and if we be not content with our measure vouchsefed, we take upon us to prescribe to the Lord, & we determine of things needful for us by a leaden rule even our own blind erring & deceiving judgment which is not able to discern what is fit & necessary. I might urge this by many reasons, but I speak of it in the beginning of this chapter, only now I will ad the solution & answering of 2. doubts and questions that may be occasioned from the duty delivered.

First it may be demanded seeing we are to be content with that portion God hath cut out for us in his eternal decree for the supplying of our wants, whether it be lawful to pray against poverty, sickness, adversities, & wants or no, it may seem we are rather to pray for S. Paul's gift.

Answ. First the proper place of contentation is after the use of the means (namely) labor, [Answer:] prayer and therefore prayer against poverty, sickness, adversities and wants, doth not cross contentation, they may well stand together, again we must know that we are not to pray against poverty, sickness, adversities and wants simply, but for the danger of sinning which they bring men oftentimes unto, which manner of prayer respecting the occasional danger that attends many times on poverty, sickness, adversities and wants through our corruption, argues no discontentment with the portion allotted unto us, and so may lawfully be used, we may pray against poverty, sickness, adversities and wants not simply, but to the ende we may better glorify God, expressing or at least including always a condition of God's good pleasure, and to this effect that we be never tried above that we are able, we may observe this in that prayer of Agur, Pro. 30.8.9. Give me not poverty nor riches: feed me with food convenient for me: verse 9. lest I be full and deny thee, and say, who is the Lord, or lest I be poor and steal, and take the name of my God in vain.

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

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

[Answ.] The Lord hath appointed they should have such riches?

[Answ.] It is true, the event reveals it, but as curses unto them, not as blessings, and for further increase of their judgment when the means of getting goods are evil, it is revealed that the Lord doth purpose to curse men, even in good things, and that is an heavy curse, and a thing if it were duly considered, that is able to shake the heart of any usurper or greedy cormorant out of his security, and to this purpose the Apostle saith; go to now ye rich men, weep and howl, for your miseries that shall come upon you, a heavy sentence full of terror, weeping, and howling are part of hellish discord. The next thing we are to mark is, that the fullness of grace, & merit, is confined to the persō of Christ, and that by the eternal decree of God, (it pleased God the Father, that in the person of Christ should all fullness dwell, [Doctr. 2] we find it not said in any place of Scripture, that fullness of grace should or did dwell in any Saint whatsoever. The Papists are not able to warrant that they affirm of the virgins Mary, that she was full of grace, though they would fain ground it on the salutation of the Angel, Luk. 1.28. for so they translate, Hail Mary full of grace, but falsely and corruptly, and that may appear by the use of the same word, Ephes. 1.6. & that by their own translation, wherein he hath gratified us &c. say they in that place. And the judgment of Chrysostom is clean against them, and that with a very good reason, 〈 in non-Latin alphabet 〉 , &c. he saith not grace, which he hath given us, but 〈 in non-Latin alphabet 〉 whereby he hath made us freely beloved, which is agreeable to our translation, Luk. 1.28 thou that art freely beloved. So then notwithstanding this coloured cavil it remains a true conclusion, that the fullness and perfection of grace is not, nor hath been found in any one in this life, but in the person of Christ. What a hellish pride therefore is it of some to be blown up so high as they dream of perfection, of inherent grace in themselves in the time of this life.

I hope theres none amongst us of that opinion, and [Use. 1] therefore the use of this may be unto us rather for comfort then reproof, and may teach us first of all, that we are not to be discouraged, though we find in our selves but small beginnings of grace, if it be true grace, for the Lord gives grace unto us, according to the manner of our receiving, as the infirmity of our nature is able to receive it, which is not capable of perfection, it is like a glass with a narrow mouth, and of small capacity and receipt, and the instrument of receiving which is faith is weak and feeble, and the Lord (as here we are taught) hath in his eternal council designed fullness and perfection of grace in this life, only to the person of Christ. There we may comfort our selves if any of us find but a small measure of grace truly wrought in us, Mat. 13.33. the Kingdom of heaven, saith our Savior, is like leaven hid in three pecks of meal, and God's Kingdom is set up in the heart, upon very small beginnings, the very beginning of grace is comfortable, if it be true grace.

[Quest.] How shall we know (will some say) that we have true beginnings of grace?

[Ans.] I answer, holding to the comparison of our Savior, if grace be in us as leaven hid in meal, which is penetrans & diffusiuum, piercing and of a spreading nature, if a proportionable measure of grace be found in every faculty of our souls, not only illumination in the mind, but a measure of Sanctification in the will, affections and in all the powers of our souls for sanctifying grace cannot be truly wrought in one part or faculty of the soul, but it will diffuse and spread it self over all the rest, hence is renation of God's image in man called a new creation, which is entire of the whole man, if grace be thus proportionable in every faculty of the soul, then it is truly wrought, and then though it be but small in measure, yet it will afford us matter of singular comfort. And know we on the contrary that if we have our heads abounding & overflowing with knowledge, and yet our hearts empty of good affections, grace is not truly wrought in us, and in time of temptation and trial it will fails us, and we shall find no comfort in it.

[Use. 2] For the second use is it so, that fullness of grace is only found in the person of Christ, then we must learn that lesson that hath a blessing set on the head of it, by Christ himself, and a comfortable promise annexed, blessed are they that hunger and thirst after righteousness for they shall be satisfied, we are in this life to be in continual hunger & thirst after grace, never to find our selves full, & as it were glutted and purged with any grace, but ever to find an emptiness and such a want of that grace, that is truly wrought in us, as doth require further supply and filling up, and that we may be content to break through any danger, to attain to a greater and more full measure of the same, as we say in our common Proverb, Hunger will break stone walls, it will force a man to do things above strength; yea, we find it recorded in stories (as 2 King. 6.19.) it hath made some of the tendrest bowels and most affectionate in regard of Sexe, even women to forget natural affection, such an impatient and holy feeling must we have of the want of a full measure of grace, and such an hungering desire to be further filled with grace that is already wrought in us, and to that ende we are to use all good means of further increase of it, hearing, reading, conferring, and continual meditating in the word of God, prayer, &c. and to use them with earnest intention of heart and mind, we can witness with our selves, that when we have been hungry we have used means of filling our bellies, and of satisfying our hunger with our best endeavor: so must we with all earnest endeavor use the means of further filling our hearts with that grace that is begun in us; many there be who happily renounce the error of supposed perfection, and they will confess that to be an error, yet notwithstanding they feel not their own emptiness and want of grace, as they ought, they have a soothing and pleasing contentment, they have as they imagine a competent and sufficient measure of grace: for example, of faith, they believing the remission of their sins through the blood of Christ, though that faith never show it self, by any love or zeal to the glory of God, or any earnest care of the good of their brethren, they think they have a 〈 in non-Latin alphabet 〉 of faith; yea, some out of their blindness and out of their presumption dare say, their faith is so strong that the devil cannot hurt them; such persons cannot have any hungering and longing desire after further increase of faith, they think it matters not, whether they profit, and be further built up in faith by the use of the means or no. I refer such persons but to that one place, Luk. 6.25. where they find a woe denounced against them, and that out of the mouth of Christ himself, woe be to you that are full, what? full of faith and grace? No, that is far from the meaning of Christ, he knew well there is no such fullness to be found, but woe to you that in your own conceit are full, to you that imagine a fullness of grace, and think that you need not care for any further increase, to you belongs a woe and a heavy judgment; if then we would not come within compass of this woe denounced by him who cannot lie, nor be deceived, let us take heed how we fancy to our selves such a full and perfect measure of faith, as admits no further increase by the use of good means; I grant there may be a 〈 in non-Latin alphabet 〉 , a full assurance of faith, respectu obiecti, in respect of the object (namely) the goodness, truth, and power of God, but not respectu subiecti, as it is in us, in regard of our corruption. Where we find full assurance spoken of in the Scripture, we may observe it hath relation to the object of faith, as Rom. 4.21. we are not therefore to dream of a full and perfect faith in us, but let us labor to find our weakness and want of faith, and every other grace truly wrought in us, and hunger and thirst after a further measure of it, and use the means by which it may be increased, (all fullness) I might here enter into a confutation of that gross error of the Papists that Christ hath merited but the first grace for us, that is as they hold, he hath merited that we hereafter by our merits may take away our own sins, yea the sins of others, [Doctr. 3] a wicked and damnable assertion, the right conceiving of this text, is a sufficient confutation of it, for in Christ (as here we are taught) is found all fullness of merit.

The last thing we are briefly to observe from this verse is from the last word (dwell) which word doth give us to understand, thus much, that in Christ all fullness of merit, hath residence and abode, as in the proper seat and subject, as in the proper mansion and receptacle, the merit of life eternal is properly inherent in Christ, [Reason.] and the reason is plain, he is God and man in one person, therefore he only is the proper subject of merit, for that person that must merit, must be more then a mere man, if Adam had stood in his innocence, he could not have merited any better estate for himself, because he was a mere man, much less can we in the state of corruption; the ground of merit even in Christ is the personal union.

So then for the use [Use.] of this, the merit of life eternal is not ours by infusion and inherency, but by application and imputation it is not in us as is sanctification, and as is the love of God and man, but it is applied and imputed unto us, and freely bestowed upon true believers in Christ; it is not (as one saith well) any dignity in us but a dignation of us, an accepting & accounting us worthy in Christ, we have the very phrase, they that shall be compted worthy &c. the Papists the defenders of inherent worthiness, and merit of works.

Object that 2. Pet. 1.4. [Object.] that true believers are partakers of the divine nature, and that doth raise up their works to an higher dignity, and adds a worth of heaven unto them.

For Answer, we are to mark the text, [Answer.] the Apostle saith not 〈 in non-Latin alphabet 〉 of the God-head or the nature of God, which is essential and incommunicable, but 〈 in non-Latin alphabet 〉 of the divine nature, which is nothing else but a quality created contrary to our old corrupt nature, even the image of God renewed, as the Apostle saith, in that ye fly the corruption which is in the world through lust. They cannot thence prove that we are deified, or one with God by personal union, which they must, before they can evince from thence any merit of our works. True believers are partakers of the divine nature, (that is they have the spirit of God dwelling in them by the graces of righteousness and holiness which is the image of God, and those graces being not perfect in us bring forth an imperfect fruit which can never merit truly and properly.

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

That it pleased the Father, that the death of Christ in whom all fullness of merit is found, should be a full and perfect atonement and reconciliation of all things to himself.

This is generally propounded in the first words, and by him &c. and then it is further explained with some change and variety of phrase, and withal there is mention made of the special means of reconciliation (namely) the death of Christ, and that his bloody death upon the cross in those words (and to set at peace by the blood of his cross. In the last words we have a distinction of all things reconciled in respect of place, that some be in earth and some be in heaven (both the things in earth and the things in heaven.) These are the general parts of this verse.

Come we to the first thing the general proposition (& by him) to reconcile all things unto himself, by him, that is, by Christ, not as an instrument as the Papists say, Christ is but a minister yet a chief minister of reconciliation, for so they would blear the eyes of such as read their annotations in their Rhemist testament: we are not so to understand the words of the Apostle, but by him as a material and meritorious cause of reconciliation as the Apostle saith, 2. Corin. 5.19. God was in Christ reconciling the world to himself, not imputing their sins unto them, (to reconcile) that is to set at one and to make of enemies friends as the Apostle saith, Rom. 5.10. When we were enemies we were reconciled to God, by the death of his son taking away the cause of enmity and difference, (namely) sin, for so long as that remained untaken away, no friendship could be between God and man, and therefore we have it in the place before named 2. Corin. 15.16. not imputing their sins unto them (all things) (that is) all things in heaven and earth that he had appointed to be reconciled (to himself) these words have reference to the word Father in the verse before. Thus then we are to conceive these words, it pleased the Father by Christ not as an instrument but as the meritorious cause to make all that he had appointed to be reconciled even at one and at peace with himself, removing all cause of enmity between them and himself.

Here first we are to mark the connection of this verse [Doct. 1] with the former, that the Apostle coupleth & conioyneth these two together that it pleased the Father. That in him should all fullness dwell, and by him being full of merit to reconcile all things unto himself, whence it follows that our reconciliation with God, is ever grounded on the fullness of merit: fullness of merit in natural order ever goes before reconciliation with God as the ground of it, and the reason is this, reconciliation with God is an agreement and an atonement made between God and us, by taking away sin the cause of difference, now sin is not taken away without full satisfaction made unto God and he is not satisfied but by fullness of merit answering his justice, even such merit as is able both to appease his wrath, and procure his loving favor, for no imperfect thing can satisfy the justice of God, therefore fullness of merit ever goes before reconciliation with God.

For use [Use.] of this, as it is in the natural order of these things that fullness of merit goes before reconciliation with God, so is it in the comfortable apprehension of them that are reconciled to God, we must first apprehend by Faith the fullness of merit, before we can be persuaded of our reconciliation with God, the conscience of man will never be truly quieted and pacified touching reconciliation with God till he come to apprehend by faithfulness of merit in Christ, though a sanctified life and good works, do make our calling and election sure 2. Pet. 1.10. and it is the objection of the Papists that our confidence in God touching the favor of God, ariseth not only of Faith, but of good works, and for this they allege 1. John, 3.21. if our heart condemn us not, then have we boldness towards God, yet we must know that a sanctified life and good works give no assurance of themselves by their own merit or worthiness (as the Papists teach) but as they have relation to Faith, whereof they are evident signs, and as they have their life and activity from Faith, for mark, that place of Peter, give diligence, saith he, to make your calling and election sure, in doing these things; but what? do these things done simply of themselves make sure our calling and election, no, no such matter, but as they are joined & knit unto faith, so saith the Apostle, verse 5, join to your faith virtue, and with virtue knowledge, &c. so then good works of themselves, breed no assurance of God's favor, but as they are joined with faith, and do issue out from Faith, it is the plain doctrine of S. Paul that being justified through faith, we have peace toward God, through our Lord Jesus Christ, peace and confidence towards God, touching his favor and our reconciliation with him ariseth from justification by Faith, and that hath ever relation to the perfect merit of the obedience and death of Christ, to the fullness of merit found in him, I may here be bold to relate as fitting to this purpose a worthy observation of Luther, I have seen (saith he) many among the Papists, who have painfully traveled and upon mere conscience have done as much as was possible for them in fasting, prayer, and other exercises, and all to this ende that they might obtain quietness and peace of conscience, notwithstanding the more they traveled, the more they were stricken down with fear, and especially when the hour of death approached, they were then (saith he) so fearful that I have seen many murderers, and other malefactors condemned to death, at the time of execution dying more courageously, and more comfortably then they did. This Luther observed in his time, and there is reason for it from the word of God, for it is impossible that the conscience should ever be pacified concerning reconciliation with God by any good thing found in us, no, not by faith it self for the goodness of it, or done by us by the merit of it, but only by faith apprehending the fullness of merit, and that found only in Christ.

The next thing we have to mark, is to be gathered from [Doct. 2] the word (reconcile) that word gives to consider of a foregoing enmity and disagreement, for reconciliation is ever (as we know) of parties at difference in regard of offense. So then hence we are taught; that before we are reconciled to God by Christ there is enmity and disagreement between God and us, he is an enemy unto us and we are enemies to him; the Scripture is plentiful in the proof of this, we need go no further then the verse following, you which were in times past strangers and enemies, in time before your reconciliation with God, there was enmity between God and you.

Let the use [Use.] of this be, to teach us to labor for timely and speedy reconciliation with God by his son Jesus Christ, I mean, for actual reconciliation, for though such as belong to God's election, are in God's purpose, and materially by the death of Christ reconciled to God, yet that is not comfortable till it be known to us, we must labor for actual reconciliation with God by a justifying faith, and for assurance of it by the spirit of God to stir us up to this duty, consider this, is God our enemy? who then can be our friend; as the Apostle saith on the contrary, if God be with us, who can be against us, Rom. 8.31. so if he be against us, who can be for us, if God who should comfort us in time of trouble and distress be angry with us, then our trouble and distress is doubled upon us, it is is both grievous and painful unto us, and it is mingled with bitterness of the curse, it is an accursed trouble; in a word, if God be offended with us, and we not actually reconciled unto him, all the creatures are at enmity with us, all the judgments of God attend us, yea we are liable, not only to common miseries, but to strange and sudden judgments, as we see some unrepentant sinners suddenly overtaken by the hand of God many times in their greatest delights, even in the Sun-shine, Sodom was destroyed, and so it may be with us for anything we know; therefore this exhortation is needful, that with speed we labor to be reconciled to God, it was not for nothing that the Apostle did so earnestly enforce it. Now we then, as Ambassadors for Christ, we pray you, yea God by us, and Christ himself doth entreat you, that you would not contemn his grace, cast off his merits, and lightly regard his death, we pray you in Christ's stead, that ye be reconciled to God.

I doubt not upon due consideration of this truth, everyone will confess it a thing needful to be reconciled to God, yet there be many things to hinder the practice of this so necessary a duty, and one great hindrance of it, I will discover, and that is the want of feeling our own misery in which we are by nature, many bless themselves in their natural state, and feel no want of the blood of Christ for reconciliation with God, they feel not themselves disioined from God, both in regard of holiness and happiness, and that there is in their whole man, both body and soul, an horrible confusion, their understanding full of palpable darkness, their will perverse, abhorring that is good, their affections raging and inordinate, and if they should die in that state, that they should enter into that unspeakable misery, that hath no end but shall continue forever in hell, this many feel not, and so never seek after reconciliation with God, and to be free from this misery, we must therefore look into the word of God, that discovers our misery, and labor to have a lively sense and feeling of it, for that is the first step to blessedness, to know and feel our own misery, & know for a truth, that we can never with true comfort apply the sweet promises of the Gospel touching remission of sins, till we have a true feeling of our own misery, it is the order Christ himself hath taught to be held in our coming to him with hope of comfort. Mat. 11.28. Come to me you that labor, you that feel your sins and are pressed with the weight and burden of them, and you shall find ease, none but you.

We are futher to mark that the Apostle saith, it pleased [Doct. 3] the Father to reconcile all things unto himself, hence we may gather, that every sin is against God, every sin reacheth up to heaven, and is an offense against God himself, reconciliation here spoken of being an agreement between God and sinful man, it must needs be that every sin is against God to whom reconciliation is made, we read Psal. 51.4. that David in the confession of of his adultery doth avouch it with repetition & doubling against thee, against thee only have I sinned, and the Lord himself saith, Gen. 20.6. that he kept Abimelech from adultery, and in that from sinning against himself, I kept thee that thou shouldest not sin, not against Abraham, but against me.

Reasons of this are these, every sin is a transgression [Reason. 2] of God's Law, 1. John. 3.4. and so offensive to the Law giver God himself.

Ob. The Law hath two Tables, the first concerning love to God, and the second concerning love to man, therefore it may seem the breach and transgression of the commandments of the first Table, is only against God.

[Answ.] The breach and transgression of any commandment of the first table is directly and immediately against God, but not only the breach and transgression of a commandment of the second table, as it is a transgression is also against God, for every evil word spoken or deed done against man hath a double relation, either to God as a transgression of his Law, or to man in the hurt arising by it unto man, as a transgression, it is a sin, and so against God, and there is such an agreement and combination between the two tables that as the first is fulfilled in the second, for by duties of love to our brethren we testify our love to God, so the transgression of the second, doth redound to the first, and so is also against God.

[Reason 2] Secondly, every sin is against him that hath absolute and full power to remit it, and that is only God, by the testimony of the Scribes, and therefore every sin is against God.

[Object.] If any oppose against this, that in the petition, forgive us our debts, as we forgive our debtors?

[Answer.] The Answer is, we do remit the trespasses of our brethren, not as they are properly sins and transgressions, for so the remission of them belongs only to the Lord, and no man is able to do it, but as they bring detriment and hurt to man, either in body or goods or good name, so man may remit without impeachment or derogation to God's glory, a man doth remit a trespass, when he doth forgive the hurt arising from thence to himself, together with all conceived anger and malice, but the remission of any trespass as it is a sin properly and only belongs to God, it is therefore a true conclusion, that every sin though it be an evil against man, is not so much against the person of the man upon earth, as against the Majesty of God in Heaven.

This truth meets with that erroneous mincing and extenuating [Use. 1] distinction of sin, made by the Papists, that some sins are venial, and some mortal; yea, venial of their own nature, even such as are only besides and not against the Law of God, and may stand with true justice and deserve not eternal death, but are taken away by some temporary punishment, this extenuation of sin cannot stand with the doctrine now delivered, for if every sin be against God who is infinite in Majesty and Glory, it must needs deserve infinite punishment, the greatness of every offense against any person in the common-wealth is ever measured and esteemed according to the dignity and quality of the person against whom it is committed, so sin being against God, the due deserved punishment of it, of necessity must be answerable to the offense of so high a Majesty, there being ever a proportion between the Law-giver, the Law it self, and the punishment due to offenders, it is therefore to be renounced as a shifting vain distinction invented by the Papists to obscure the great grace of God in the remission of sins; that some sins are of their own nature venial.

For a second use; is it so that every sin reacheth to heaven; [Use. 2] and is an offense against God; hence take we knowledge of the enormity and greatness of every sin, though it be a sin against the second table, though it be an evil word or deed against man, to the hurt of his body, goods or good name, yet we must know it stayeth not at the man, but reacheth up to the Lord, and he it is that will be avenged of it, every man can take notice of the gross sins of the second Table, yea, many hold them the only great sins (which indeed they are not) though they be very foul. But if they wrong their brethren either secretly or in small matters, then they out of their blindness of mind think it is either no sin at all, or a trifling sin, if they can blind the eyes of men all is well, but know it whosoever thou art, though thou mayst deceive man and blear his eyes with a thousand devices, yet thy sin is against God, and thou canst not blind his eyes, no gifts, no bribes, no cunning, can stop or stay him, as he is God, he will have vengeance for his part, 1. Sam. 2.25. saith old Eli, if one man sin against another, the Judge as Mediator may moderate and order the matter, and by his authority cause him that hath done the wrong, (as it is a wrong to man) to make recompense and satisfaction, but as it is a sin against the Lord who will plead for him? surely, none but Jesus Christ the righteous.

Come we to the explanation of the Apostles general proposition in the words following (And to set at peace) where we see a change of the phrase, and expressing of the special mean of reconciliation. To set at peace, is all one in substance with the former phrase, to reconcile, and so to be conceived (namely) to set at one to make of enemies friends; (Through the blood) (that is) through his bloody death, it is a metonimicall speech, blood being put for the shedding of his blood, and it is added (of his blood) to signify the condition of his death, which was accursed, and to make a difference between that shedding of his blood, and the shedding of it at othertimes, as at the time of his circumcision, whipping, crowning with thorns, which were preparatives to the shedding of his blood on the cross, thus then the words are to be understood, and to set at one to make of enemies friends, through his death, and that his bloody and accursed death on the cross.

[Doct. 4] The first thing we have hence to mark is general, (namely) this, that reconciliation and peace made between God and his Elect, by taking away sin is only by the bloody death of Christ, by Christ his sacrifice on the cross, the Apostle here sets it down as the proper fruit and effect of Christ his death, and we find it not in any place of Scripture ascribed to any other thing, but only to the death of Christ, and for this we have many pregnant places, now in the end of the world, hath he appeared once to put away sin, by the sacrifice of himself, Heb. 10.14. with one offering hath he consecrated forever them that are sanctified; our Savior saith, consummatum est, it is finished, hereby signifying the consummation & perfection of his cross.

The point being clear it serves for the use [Use.] of it, to confute the Papists touching their real and external sacrifice, which they hold to be in the Sacrament of the supper even the very body and blood of Christ under the forms of bread and wine, offered up to God the Father as a propitiatory sacrifice for the quick and dead, that is their doctrine, now these two things cannot stand together, that reconciliation and peace was made by the death of Christ between God and his chosen, & that there is another propitiatory sacrifice in the Sacrament, and that we may yet further see the error of the Papists and be better settled in the truth taught by our Church grounded on the word of God, consider we but this one reason, Christ his sacrifice once offered upon the cross, is a most perfect and full satisfaction for the sins of God's Elect and is of infinite end eternal virtue and efficacy, and therefore other real sacrifices are needless and superfluous.

The learned amongst the Papists reply, [Object.] that the sacrifice of the cross is (indeed) of infinite and eternal virtue to satisfy and sanctify, but yet say they there must be other sacrifices to represent and apply the virtue and fruit of that sacrifice unto us.

There is no more reason why Christ should again be sacrificed, [Answer.] that his own perfect oblation once offered upon the cross, might be applied unto us, then there is that he should be again incarnate, that the fruit of his incarnation might be applied unto us, for they can show no dissimilitude between these things.

They reply further by way of distinction, that whereas the holy Ghost saith, [Object.] we are sanctified by that oblation of Christ his body once offered upon the cross, he speaks of the bloody sacrifice which was sufficient once to be done: but besides that, there is an unbloody sacrifice, whereby Christ is offered under the forms of bread and wine in the Sacrament, and that is but an iteration of the former, whereby the fruit and effect of the former is applied unto us.

This distinction is flat contrary to the plain text of the Apostle, [Answ.] Hebr: 10.11.12. for if Christ should be often sacrificed, after what manner soever it skilles not, then the difference would not hold which the holy ghost makes between the sacrifices of the Law, and the sacrifice of Christ for thus stands the opposition. The sacrifices of the law were often to be offered, but the sacrifice of Christ only once. The Priests of the law had many iteratiue & cōmemoratiue sacrifices of Christ his death, therefore we have not so now: this is the opposition of the holy ghost, and this falls to the ground, if there be any iteration of Christ his sacrifice; again, the distinction is absurd and foolish, that Christ should offer himself upon the cross after a bloody manner, and in the Sacrament after an unbloody manner, for the sacrifice and offering of Christ & his death and suffering, which cannot be without effusion of blood, are made by the holy ghost all one, Christ cannot be offered without dying and suffering, therefore this distinction was never known to the holy ghost, neither hath it any footing in the word: it remains a truth, that Christ his sacrifice once offered upon the cross, is most absolute, and of infinite merit and virtue to reconcile us unto God, and therefore other real sacrifices whether representative (as they call them) or unbloody whatsoever, are needless and vain, and there is not in the Sacrament of the Supper, any real external propitiatory sacrifice, as the Papists grossly hold and teach.

The next thing we have to mark is this, in that the Apostle makes the special means of reconciliation between God and his chosen by taking away of their their sins, both the guilt and punishment to be the death and passion of Christ, that it pleased the Father to reconcile, &c.

We may hence conclude, that our justification in the [Doct. 5] sight of God, is not only by the death of Christ: the thing by which we are justified in the sight of God, is not the passion of Christ alone, though that is one special thing by which we are justified; for by that, as many as truly believe in Christ, have only remission of their sins, which is but one part of our justification in the sight of God; in common reason we know that reconciliation amongst men is made, when the party offending hath satisfied the party offended, either by himself or some other, for the offense, be it really, or in words only, reconciliation properly goes no further; the party offending, doth not by satisfaction for the offense deserve further favor, unless there be something else over and beside that satisfaction; so is it in this case, the chosen of God being the parties offending; God being the party offended by their sin, & satisfaction being made to his justice by the death of Christ, that death alone considered, doth not procure anymore than remission of their sins, & deliverance from all punishment: it doth not also purchase a right to life everlasting, and so our justification in the sight of God, is not by the death of Christ alone, but also by the obedience of his life, our complete and full justification in the sight of God is by the obedience of Christ as well active as passive; it is held by some, that our justification in the sight of God is only by the death of Christ, and that the passion, is the only thing by which we are justified in God's sight.

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

First therefore consider we this reason: Christ is not only the price of redemption, but the end and perfection of the Law: to what purpose? for righteousness unto everyone that believeth, they are the very words of the Apostle, Romans 10.4. Christ perfectly fulfilled the Law for righteousness unto everyone that believeth. Therefore every true believer is justified in God's sight, not only by his death and passion, but by his righteousness imputed.

[ 2] Secondly, we find these two things, righteousness, and redemption, to be several and distinct benefits bestowed on true believers, but ye are of him in Christ Jesus, who of God is made unto us, wisdom, and righteousness, and sanctification, and redemption. Therefore by the death of Christ, the price of redemption, we have only deliverance from sin and deserved death, and not the gift of righteousness, to life eternal, they are distinct benefits.

Thirdly, whole Christ is given unto us with all his benefits, [ 3] for he was incarnate, and borne not for himself, but for us, Isaiah 9.6. unto us a child is borne, and unto us a son is given, that he might bestow himself wholly on us as a Mediator, and all the works of mediation, as (namely) his holy incarnation, his fulfilling of the Law, and his suffering for sin, therefore we by faith are made partakers of the righteousness of Christ, as well as of the merit of his death: if it were not so, then it would follow that half Christ, Christ only suffering, and not working, were given unto us.

Fourthly, the Apostle saith, Romans 5.19. As by one [ 4] man's disobedience many were made sinners, so by one man's obedience many shall be made righteous; where he compares Adam and Christ together, that as many as were made sinners by Adams sin imputed unto them, so many are made righteous by the obedience of Christ imputed.

[Object.] If any except against this, and say, the Apostle there means Christ his obedience in submitting himself willingly to the death, in which it was his Fathers will, he should suffer for his chosen.

I answer, [Answ.] that the Apostle speaks not only of Christ his obedience to death, but generally of his whole course of righteousness both in his life and death, and that is evident in that he calls it the gift of righteousness, verse. 17. an • the reigning of grace by righteousness through Jesus Christ, verse. 21. These reasons do plainly evince this truth, that true believers are justified in the sight of God, not only by Christ his death, but also by his active obedience, & his perfect fulfilling of the law for them being imputed unto them.

Now against this it is commonly objected, [Objections against the doctrine delivered, answered] that Christ fulfilled the Law for himself, and therefore his death alone, is that by which we are justified in the sight of God.

Christ as man fulfilled the Law for himself, that he [Object. 1] might be an holy high priest in both natures, [Answ.] but as mediator God and man, he did not, neither was bound to fulfill it for himself, for in that his flesh was personally united to his Godhead, it was in it self fully sanctified, and from his very conception in the womb of his mother, most worthy to be blessed with eternal life, and had right to eternal life, as the flesh of the son of God, but yet Christ of his own accord became subject and fulfilled the law for us.

It is said again, we read that by the blood of Jesus we [Object. 2] have entrance, we have ius ingrediendi in Sancta, nempe coelum, (that is) right to eternal life by the blood of Christ, Rom. 5.9. we are justified by his blood, and we shall be saved from wrath by him.

There is such nearness and affinity between the passion of Christ and his active obedience, [Answer.] that the one may not be severed from the other. For Christ in suffering obeyed, and in obeying suffered. When therefore the holy Ghost saith, that by the blood of Christ we are justified, we are to understand it as a figurative speech, where one part of the obedience of Christ is set down for the whole. Thus we find justification ascribed to the resurrection of Christ Rom. 4.25. which indeed doth only justify by way of testimony and application, and not by satisfaction, as doth the obedience of his life and death.

[Object. 3] Some do further object on this manner, say they, such as truly believe in Christ are freed by Christ from the guiltiness and punishment of their sins, and are in & through him adopted to be the children of God, & by their adoption have right and title to heaven, yea they are coheirs with Christ, Rom. 8.17. and therefore are justified only by Christ his death and passive obedience.

[Answer.] To this I answer, that justification hath ever adoption annexed unto it, and such as are justified by Christ, are also adopted, and have received power to be actually accounted the children of God by Christ, but we must know that our adoption comes from the obedience of the son of God made man, & from his voluntary subjection to the Law, & his fulfilling of it, the text is plain, Galat. 4.4.5. God sent forth his son made of a woman and made under the Law, not borne but made, that he might redeem them which were under the Law, that we might receive the adoption of the sons. The obedience of the Son of God made man, and made under the Law, is that which freeth true believers from under the law, and gives them adoption of sons. Christ as the natural son of God, is heir of his Fathers kingdom: true believers as the adopted sons become partakers of the same inheritance. Christ his mediation performs to them the grace of adoption, and his mediation is his holy incarnation, his fulfilling of the Law, and his suffering for sin, and therefore still it remains a truth, that we are justified in God's sight, not by the death of Christ alone, but also by his active obedience.

Some object that faith is accounted or imputed for righteousness, and no other righteousness required to our justification in God's sight, but faith, and therefore the righteousness of Christ is not imputed unto us, to our justification.

I answer, [Answ.] nothing indeed is required on the true believers part but faith, nothing else on his part is necessary to his justification in God's sight by the covenant of grace but Faith, yet that Faith must be considered together with the object of it (namely) that which it takes hold of, and that is the righteousness of God, as the Apostle calls it, 2. Cor, 5.21. and that is the perfect righteousness of Christ; which hath all the power and merit of it from his godhead, and is therefore called the righteousness of God, and so is Faith counted for righteousness, because it takes hold on that which is our righteousness in the sight of God, even the perfect righteousness of Christ: other objections there be but these are the chief, and these being answered let us hold it as a truth grounded on the word of God, that our justification in the sight of God is not only by the death and passion of Christ, but also by his perfect active obedience imputed unto us, before we come to the last words of this verse observe one thing further, the Apostle saith not through the wood of his cross, but through the blood of his cross, power to reconcile, pacify, satisfy and sanctify, is not given to the wood of the cross, but to Christ his painful suffering on the cross. The papists ascribe much to the wooden material cross of Christ, that it being the instrument of redemption and the Altar on which Christ was offered, it is sanctified and truly called holy cross, whereas indeed the Scripture never calls it holy but rather cursed for the Apostle proves that Christ became accursed for us in that he suffered on the cross, and that by testimony taken out of the old testament, it is written, cursed is everyone that hangeth on tree: yet the Papists will needs force holiness upon the wooden cross, yea they put confidence in it, and pray unto it, holy cross save us: thus grossly superstitious are they, it is sufficient to have named this among such as renounce and abhor such popish gross and carnal superstition.

Come we to the last words (both the things in earth, and the things in heaven) these words are a distinction of things reconciled to God, by things in earth we are to understand only the chosen of God living in the world: by things in heaven, the holy and elect Angels as they are called.

Have the elect Angels who never sinned need of Christ a mediator? this seems contrary to all show of truth, for reconciliation is a setting at one, by taking away sin.

[Ans.] Angels had need of Christ a mediator, not of redemption from sin, for so Christ is only the mediator between God and man, but of conservation in goodness and grace, that they might by the grace of Christ be confirmed and set out of danger of defection and falling from God, and that they might again be knit together with the elect under one and the same head Christ Jesus, as the Apostle saith, Eph. 1.10. that he might gather together in one all things, both which are in heaven, and which are in earth in Christ. In these respects the holy Angels had need of a mediator.

Now that which we have hence to mark, is this, that it pleased the Lord together with the reconciliation of his chosen to himself, to work the confirmation of his elect Angels in grace & goodness, knitting them inseparably to himself, he would not perfect the blessedness of his holy [Doctrine. 6] Angels, without the blessedness of his chosen amongst men: he might have confirmed them long before, but he would not, it was not his pleasure to give them that blessing, till Jesus Christ the mediator came and joined them with man. Here then we are taught to see & consider the infinite and unspeakable love of God to his chosen, that his chosen children are right deer to the Lord, and of exceeding great price with the Lord. We shall find it the argument of the holy Ghost himself, to prove that the Lord had a fatherly, provident, and special regard of his church under the New Testament, that the Saints that suffered in time of the Old Testament got not the thing promised, because God had respect to us: God providing that they without us should not be perfected. Where the argument stands thus; That the Lord had a fatherly care over us, because they were not made perfect without us, and so it doth plainly manifest and evince the Lord's wonderful love, and his gracious regard of his chosen, that he would not give his holy Angels their full blessing of their confirmation in grace, without the blessing of the reconciliation of his chosen, and that this love of the Lord towards his chosen, may be yet more clear unto us, consider that the chosen children of God, are so esteemed of the Lord, that for their sakes he doth many times extend his bounty, and bestow temporary benefits upon the wicked, if ten of them had been found in Sodom, the whole City had been spared for their sakes. The world doth hate, malice, mock and contemn the godly, making more accompt of one profane Esau, than of twenty true hearted Jacob's, but the Lord whose love is life it self, more esteemeth one Jacob, one faithful servant of his, then ten thousand worldlings; yea ten of them shall stand before him to turn him from anger to mercy, when he will not vouchsafe to respect ten thousand such as the world honoreth for men and women of great accompt.

Oh then let us ever seek and sue to be within compass [Use. 1] of the Lord's love, rather than the worlds liking, and say with the Prophet David, Psalm 4.6. Many say who will show us any good? but Lord, lift up the light of thy countenance upon us. Again, are the chosen of God of such high esteem and price with the Lord, that without them he would not perfect the blessed estate of his holy Angels, and by them and for them he extends his [Use. 2] goodness to the wicked? Then let us have our eyes opened to behold whether good or evil do come to a land, to a city, or to an house by such as fear God, for the sake of ten such, the Sodomites had escaped the fearful plague of fire and brimstone, and for Noah's sake, was Cham preserved. Paul had all the souls given him that were in the same ship, Act. 27.24. are these then the hurts of a place, and must be rooted out, or else we shall not be well. Oh then learn to see their price with God, and the profit and good that come • even to the wicked, by such men and women as fear the Lord, learn to esteem of them as we ought; let us not be like the Gadarenes Mar. 5. to prefer our sin before Christ, and wish any one fearing God to be gone, rather then part with a trifling profit, learn I say, to think on the price with God, and profit to men, of such as fear the Lord.

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

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

The second amplification of the proposition is in the verse 22. from the ende of their reconciliation in these words, to make you holy and unblameable, and that before him, in his own sight, these are the general parts of these two verses.

I will first stand on that part of the Apostles proposition that is laid down in the verse. 21. together with the description of the Colossians, before their calling and conversion: you which were strangers, that word is metaphorical, and is put to signify a spiritual separation and alienation from God. That the Colossians before their conversion, were as strangers unto God, in respect of spiritual communion, that they had as it were nothing to do with God, nor he with them, in regard of any spiritual blessing and comfort promised to his children, so doth the Apostle express it in the state of the Ephesians, cap. 2.12. that they were aliens from the common wealth of Israel, and were strangers from the covenants of promise, and had no hope, and were without God in the world; and makes it further clear by opposition, ver. 19. that to be strangers is to have no fellowship with him, either public or private, enemies, that is, such as did hate God, and were hated of God for sin.

How can it be that any should hate God the chief good yea, goodness it self? [Objection.]

The wicked hate God, not simply as he is God, [Answ.] and the chief good, but as he is a Judge and a severe punisher of sin, and as the guilty malefactor doth hate the Judge, not as he is a man, good, liberal, &c. but as he is a just sentencer of his evil deeds, (saith he) thar is, God the Father, (reconciled) that is, actually and effectually, by communicating unto you the virtue of the death of his Son. Thus then the words are to be conceived: And even you Colossians, who in times past were estranged from God, in regard of spiritual communion, yea, were such as hated God, and were hated of God, hath God the Father now actually and effectually reconciled.

The first thing that we have here to mark, is, that the Apostle doth not content himself to deliver the general doctrine of reconciliation between God and his chosen, but he doth in particular apply it to the Colossians, and saith, even you hath he reconciled.

[Doct. 1] Hence we may gather, that general doctrines taught out of the word, must be particularly applied to the hearers for their comfort or reproof, or to profitable use for their edification, we find it the Apostles charge to Timothy, not only in general to preach the word, to open and publish the secrets of the Gospel, but to be instant in improouing, rebuking and exhorting, with all long suffering and doctrine, Tit. 2.15. these things speak, and not only so, [Reasons.] but exhort and rebuke with all authority; the reason & ground of this is twofold.

[ 1] First, because the Lord hath ordained the preaching of his word, not only for the edification of the understanding, and for the information of the judgment and bettering in knowledge: but for the reformation of the heart and life, that the heart also may be stirred up to a love of God and an hatred of evil, & that especially, because in all divine and holy exercises, the heart and affections, both by natural corruption and Satan's suggestion are most wayward and unruly; it is an easy matter to bring the body, and not so hard to attend & to conceive the doctrine delivered, but to bring into captivity every thought to the obedience of Christ, as the Apostle speaks, 2. Cor. 10.5. that is a matter of great hardness and difficulty, and therefore the truth must not only be taught in general, but it must also be applied in particular, that the power of it may be felt to a thorough reformation.

[ 2] Again, some of the hearers of the word are in their natural blindness and hardness, some are possessed with a spirit of slumber fast asleep in their carnal security, others shroud themselves under hypocrisy, and therefore they must be dealt withal, no • only with plains and evidence of truth, but with powerful application of that truth, and earnest importunity; that the ignorant may be informed, the senseless and secure may be roused, and the hypocritical made to see their sin.

Is it so that general doctrine must be particularly applied [Use. 1] to some profitable use, surely, then the hearers must suffer both teaching, instruction, and also reprehension, and correction as occasion is offered to the teacher, they must not start aside when the word is opened and applied to their just reproof, show • ing them their sins, or threaning judgments against them for their sins, men must hear with willingness and patience the word of just reproof and not quarrel with the affection of the speaker, when they are justly taxed for their sins. If they do, it is not only an argument of a spiritual frenzy, but of God's judgments imminent and ready to fall upon them when they cannot abide to be touched, but will have Preachers speak pleasing and flattering things unto them, this iniquity, saith the Prophet Isaiah. 30.13.14. shall be unto them, as a breach that falleth, both suddenly and remediless, without all hope of recovery, like the breaking of a potters pot, which is broken without pity, and in the breaking thereof is not found a sheard to take fire out of the hearts, or to take water out of the pit.

And consider we, that the word truly taught and applied never returns empty, for if it work not godly sorrow and amendment, certainly, it works, hardness and impenitency. It is either the savor of life to life, or the savor of death to death, and remember withal what Solomon hath said, Prouerb. 28.9. that he that turneth away his ear from hearing the Law, even his prayer shall be abhominable. He that refuseth to hear God speaking in his accusing, condemning and threatening Law, the Lord in justice will turn away his ear from his prayer, and his prayer doth incense the Lord to wrath [Use. 2] against him. Learn we then to submit our selves to be taught the truth, and to be rebuked for anything that is a miss in us.

Secondly is it so, that the word must not only be generally taught, but particularly applied, surely, then the minister of God may lay the indefinite promise of the Gospel to the heart of every particular man for his comfort, and assure him that he believing them, he shall be saved.

[Object.] Yea but saith the Papist every man is a liar, & may both deceive, and be deceived, & the minister telling may err, how doth either the minister know that the man to whom he speaks is of the number of the elect? or how can the man be certain that the minister mistakes not, when he doth assure him of his salvation.

See how these enemies of the grace of God and of the word of his grace would fame shift off the plain evidence of the word, to hold the people in suspense and doubt of their salvation.

[Answ.]

The next thing we have to mark is this, the Apostle saith the Colossians were in times past strangers and enemies but now they were reconciled from this difference of times we may conclude that there is an intercourse & successive change not only in things natural, but also in things spiritual and supernatural, men may he changed in respect of their spiritual condition, and of children of wrath by nature, they may be made the sons of God, and heirs of life and salvation, a point plainly taught by God's effectual vocation and calling of men out of the kingdom of darkness into the liberty of God's children and not only clear from this text but by many other places of Scripture Rom. 6.11. ye have been servants of sin, but ye have obeyed from the heart unto the form of the doctrine whereunto ye were delivered, Ephes. 5.8. ye were once darkness, but now are light in the Lord. If any man be truly called out of the state of nature into the state of grace, he can upon his own experience justify this truth, that the spiritual condition of men may in time be changed, and the ground of this is, God's eternal purpose [Reason 1] of saving some for whom he hath before all times appointed to life and salvation, them he will in time call & bring home to himself Rom. 8, 30. whom he predestinate them also he called, and whom he called them also he justified, and whom he justified, them also he glorified. Other sheep I have, which are not of this fold, them also must I bring saith our Savior John. 10.16.

This being so that the Lord in time will bring home his wandering sheep into his sheepfold, [Use.] and draw them that are far off near to himself, it serves to reprove the preposterous and rash judgment of some who are so bold as to step up into God's chair, and to give their deffinitiue sentence of some wicked & ungodly men & to pronounce them • eprobates and utterly cast away, we must take heed of this boldness, and know that we are not to despair of the final state of any wicked man, unless his sin be against the holy Ghost (which we can hardly know and discern) for the Lord can and will in his appointed time call him home if he belong to his election. Paul his example may be instead of many, how was he estranged from God? and how far was he carried in fury and blood thirsty cruelty against the Church of God Acts 9.1. it is said, he breathed out threatenings: and his own confession is, Gal. 1.13. that he persecuted the Church of God extremely, and wasted it yet afterward it pleased God to call and convert him, and of a violent bloody persecutor to make him an excellent and famous preacher, in this example the Lord hath taught us to expect with patience the conversion of rebellious sinners, knowing this, that God can call and convert when he will, and whom he will, he calls laborers into his vineyard, some at one hour, and some at another, Mat. 20. it is therefore S. Paul's lesson to Timothy, 2. Tim. 2 • .25. and it must be ours, that we suffer evil men patiently, that are cureable, in whom there is any hope proueing if God at any time will call them to repentance, and God can and will in his good time bring home his chosen, be they never so far strayed from him, therefore take heed of untimely censure and rash condemning any man yet uncalled and unconverted.

Now in that the Apostle saith that the Lord had now actually reconciled the Colossians being sometimes mere [Doct. 3] strangers and enemies, we may further gather, that God's elect, though for the present they be uncalled, yet even then in regard of election they are within the compass of God's love. For why? the Lord will in time call them, and actually reconcile them to himself as he did the Colossians and that doth plainly prove his precedent and foregoing love towards them, that he loved them before their effectual calling, even when they were strangers and enemies: yea the Lord embracing his chosen in Christ 〈◊〉 the Apostle saith, before the foundation of the woe • de though they make defection, and be estranged from him, yet he changeth not upon them, he only hates their sin but still loves them. Hence it is that the Apostle saith, that God sets out his love, makes his love towards his elect known, yea he makes it known both to them and to all the world, that he loved them even, while they were yet sinners, in that he gave his son Christ to die for them, and S. John. 1. epist. 4.9. saith. In this appeared the love of God towards us, because God sent his only begotten son into the world, that we might live through him, his love was toward his chosen before, and in this was it manifested, that he sent his only begotten son into the world, & even then whē we loved not him but were yet in our sins he loved us.

The reason and ground of this is from the immutability of God, with whom is no variableness, [Reasons.] neither shadowing by turning, and his love is essential and of the same nature with himself, and therefore these whom he hath loved from all eternity and in lou • elected and appointed to life and salvation, them he doth embrace in his love forever. It is not their enmity towards him that can make him turn away his love from them in regard of election, and thus the Apostle reasoneth, that the Jews as concerning the Gospel were enemies, but as touching the election, they are beloved for their Fathers sakes, for saith he ver. 29. the gifts and calling of God are without repentance. The Lord's love either in gifts or calling is unchangeable.

But will some say, are the elect of God as yet uncalled, and as yet strangers and enemies within the compass of God's love, then it seems their persons and works are pleasing unto God before their conversion, and that is agreeable to popish doctrine▪ that is a thing they much contend for and stand upon.

For answer to this we must learn to mark a different d • gree of the Lord's love extended towards his chosen, [Ans.] in it self it admits neither more nonlesse, but as it is reached out towards God's chosen, there be indifferent degrees of it for they are loved of the Lord before their calling as the elect of God only known to him so to be, and in time to be called with that degree of love that is proper to the elect uncalled, but when they are called and justified, then they are loved with a further degree of his love even to an actual acceptation of their persons and good works as pleasing unto him in Christ, they being engrafted into Christ their persons and good works are actually accepted as pleasing to God in and through Christ, and so it remains a truth that the chosen of God yet uncalled in regard of election are loved of God though not with that degree of his love, it pleaseth him to vouchsafe to them that are actually called.

This may be to everyone that hath had testimony of God's special love towards himself a ground of exceeding great comfort? [Use.] for why? is it so that God's chosen are loved of God from all eternity, are men when they are uncalled within the compass of that love of the Lord? then whosoever hath had a true taste and testimony of God's love towards him, may be comforted with full assurance that that love shall continue forever, doth the Lord still love those whom he hath elected though they be as yet estranged from him and do not know his love and will he in time make known that love of his to them in their reconciliation to himself? And will his love then ever fail those to whom it hath been manifested and testified in special manner? it is not possible, though the Lord for the present may seem to hide his face from thee, yet if ever thou hast had any pledge of his special love towards thyself, comfort thyself, thou mayest be assured his love will never forsake thee, his love is eternal and never changeth, and upon former experience of it, thou mayest reason thus for thy comfort, the Lord hath formerly testified his love towards me, therefore he will still continue to love me, he will be good unto me, because he hath been good, and add one testimony of his love and mercy to another to his first, a second, to the second a third, and so ever one mercy to another and one measure of love to another, this David knew well, and therefore he entreated the Lord to be good unto him, because he had been good Psalm. 4.1. thou hast set me at liberty when I was in distress, and therefore still have pity upon me, and this was the ground of David's comfort, and this may stablish thy heart also with comfort, if ever thou hast tasted the sweetness of the Lord's special love thou mayest with cheerful heart say. O Lord be good unto me not because I have been a good servant of thine, but because thou hast been a good God of mine. If thine obedience were to be the argument why the Lord should be good unto thee then (though thou beest a faithful servant of God) yet doubtless in conscience of thine own sin, thine heart would fail thee, but the argument is to be the Lord's former goodness and love expressed towards thee, and this is a sure argument that will never deceive thee, the Lord hath been good, therefore he will still and ever be good, thou hast had experience of his love, therefore build upon it, his love shall never fail thee, let us meditate and think upon this ground of comfort, in time of need we shall find much sweetness in it.

The next thing we have to mark as a ground of further [Doct. 4] instruction is this, the Apostle doth couple and conjoin these two together strangers and enemies, hence we are taught that a stranger to God is an enemy to God they ever go together, it is not betwixt God and man as betwixt man and man, one man may be a stranger to another, yet not an enemy, but if thou be a stranger to God, thou art an enemy to God. Christ himself hath taught the truth of this, he that is not with me is against me, ye he makes it a reciprocal proposition, and true back again, for saith he, Mark 9.40. he that is not against us is on our part: whence we may easily conceive the reason of it why a stranger to God is an enemy to God, because by the testimony of our Savior there is no medium between them, no middle condition between a stranger to God and an enemy to God, he that hath not communion with God (which in deed) is to be a stranger unto him, he hath it with the Devil, yea luke warm professors such as the holy Ghost saith are neither hot nor cold Revel. 3.15. which seem to hold a middle condition, in deed and truth rightly considerered in that they are lukewarm they have fellowship with the devil, and so must needs, so far forth as they are luke-warm be enemies to God, and this ought to teach us to take heed how we be always estranged from the Lord.

Some the holy Ghost hath noted out as great strangers [Use. 1] to the Lord, and such as are gone far away from him as riotous persons, drunkards and such like, these (without question) are at open defiance with the Lord, their behavior shows it, they bend their tongue like bows as saith the Prophet Jeremiah 9.3. and shoot out their arrows, bitter and blasphemous words against God.

We must not only take heed of this that we become not such strangers as these who are at open war with the Lord, and can justly look for nothing, but that the Lord should deal with them as with his professed enemies, even come down in judgment upon them, hew them in pieces, and give them their portion with hypocrites, we must not only take heed of this great strangeness and open hostility, but beware that thou turn not so much as thy foot from the Lord, keep thyself at home with him, frequent his house and come often to his table where thou mayest have familiar communion with him, for as we count him a stranger who seldom or never comes home unto us. So is he a stranger to the Lord who often absents himself from his house, & seldom or never comes to his table, & in that willful staying himself from the house & table of the Lord he becomes an enemy to God, and takes up a banner against him, which is little thought on by many persons, who ofttimes upon no occasion absent themselves, & seldom, scarce once in a yere or two come to the Lord's table, if a man should ask such persons whether they love God or no, they would scorn the question, but if they make answer it would be readily this, O yes they love the Lord, they would be sorry else, but wilt thou understand ô thou vain man whosoever thou art, if thou wilt understand and consider it aright, know thou art an enemy to God, whatsoever thou sayest to the contrary, thou art a stranger unto him, thou hast not that familiar and comfortable fellowship with God, that his people have in his house, and the Lord holds thee a stranger, & consequently an enemy unto him, & without repentance, will judge & plague thee as one of his enemies, think upon it whosoever thou art that hast been careless in frequenting the house and table of the Lord; & remember the words of the holy Ghost himself, If any withdraw himself, my soul shall have no pleasure in him. If any withdraw himself from the communion of Saints in the house of God, and so from communion with God himself, he withdraws himself from under the special providence of God, he is not under the special tuition of the Lord, but only under his long suffering.

One thing more may hence be observed, we are to mark [Doct. 5] that the Apostle speaks not of the benefit of reconciliation alone, but with it puts the Colossians in mind of their miserable estate, in which they stood before they were reconciled, the conclusion hence may be general (namely) this, that together with the mercy of God we are ever to consider our own misery; the Lord's bounty in any good blessing bestowed on body or soul, should ever bring us to a consideration of our own formerwretchednes, that is a rule of excellent use, the practice of it will make us truly humble, and truly thankful to God for his mercy.

If the rich man who hath come up of small beginnings, [Use.] would but think of the Lord's present bounty, together with his own former poverty, it would make him in all humility and thankfulness, to say with good Jacob, I am not worthy of the least of all thy mercies, and all the truth which thou hast shown unto thy servant, for with my staff came I over this Jordan, and now have I gotten two bands. and if with the blessing of our apparel, we did but consider our own shame and sin upon which apparel was given (for it came in upon the fall) it would pull down the pride of many in the world; here is a rule of direction for thee in respect of apparel. Some say you can give no special direction what manner of apparel we are to wear, and of what fashion our apparel ought to be, how much lace, fringe, gold or silver; &c. we are to put upon our apparel. Indeed tis true, the Scripture doth not set down these particulars, but yet consider thou with thy apparel, thine own misery, shame and desert by sin, and that will root out thy vain delight in thy apparel; remember thy apparel is a badge of sin and the desert of sin, and that will pull down thy pride, and make thee rather sigh than swell with pride, as many do in respect of their apparel.

Come we to the seat and subject of that enmity that was in the Colossians towards God before their reconciliation, (namely) their minds, & those ill affected in these words, (because your minds were set in evil works) the Apostles word in the original, here translated (minds) doth signify agitatiō or discourse of mind & reason, whereby one thing is inferd upon another, as when the mind doth not simply apprehend, but deduce one thing upon another, that deduction is properly called 〈 in non-Latin alphabet 〉 discourse of mind & reason, & that is the Apostles word, whereby no doubt he would have us to understand all the chief powers of the soul (namely) reason, will and affections, for as sound and true friendship amongst men stands not only in consent of understanding, when men conceive the same things true or false, but in actual consent of will and affections, & their enmity stands in the difference & dissent of minds, will and affections, so is there enmity between God & men, when the minds, wills and affections of men are opposite and against the will and wisdom of God, therefore by the word (minds) we are to understand, reason, will and affections (were set) these words are not expressed, but yet they are implied, the Apostle speaking of the Colossians in their natural condition; for in saying (their minds in evil works) he doth thereby give us to understand, that their minds had not in them only that original corruption, that is common to the regenerate & unregenerate, (even the most regenerate having original sin remaining in them) but that they had in thē actual sinfulness, as dullness in their minds, ignorance, oblivion, perverseness in their wills, frowardness in their affections, and that the powers of their souls were wholly bent unto sin, therefore the words may well be rendered as they are, because your minds were set on evil works, & the meaning of thē is briefly this, because your reason, will & affections, had in them actual sinfulness, & were wholly bent & set upon sin.

Now here first observe that the Apostle saith, the Colossians were enemies to God, not because their bodies were defiled with sin, as that their throat was an open sepulcher as he speaks Rom. 3.13.14. their mouths full of cursing and bitterness, &c. though those things no (doubt) were common amongst them before their conversion, but because their minds were set on evil works.

Hence we may gather that the beginning, and as it were [Doct. 6] the head & fountain of all sin is the mind, the inward faculties of the soul are first defiled, & from thence flow filthy streams of all actual sins. It is a point taught by Christ himself Mat. 15.18. that evil things which proceed out of the mouth, come from the heart, for out of the heart saith he, come evil thoughts, murders, adulteries, fornications, thefts, false testimonies, slanders: where we see he makes the heart, understanding by that the inward powers of the soul, the root and beginning of all evil. Hence it is that the Apostle doth so often urge renovation of mind, as Rom. 12.2. Be changed by the renewing of your mind, Eph. 4.23. Be renewed in the spirit of your mind. Let us cleanse our selves from all filthiness of the flesh and spirit, and grow up unto full holiness in the fear of God. And David prayed Psalm 51.10. that the Lord would create a clean heart within him, and there is reason also to prove this, that the first and principal seat of sin is the mind and soul, because all activity and motion, good and bad is from the soul, the body is but the instrument of the soul.

[Use. 1] First, this serves to discover unto us the error of the Papists, who teach that the first motions of the mind disordered, even the evil lust and concupiscence of the heart without consent of will to accomplish evil, is no sin, this cannot stand with the truth now delivered, for if the mind and heart be first defiled, and from thence comes actual sin, it must needs be, that the first motions of the mind to evil, and the last of the heart, though it be without consent is sin, yea in the regenerate, and it may easily be proved, for even the having of an evil thought in the mind is repugnant and contrary to the Law of God, and a fruit of corruption it is, such as we should never have had, if we had stood in the state of innocence, and therefore naught, and a sin.

Yea, but saith the Papists, we read, I am. 1.15. that when lust hath conceived it bringeth forth sin: mark (saith he) concupiscence tempteth, and allureth by some evil motion, but that is no sin till it doth conceive (that is) obtain some liking of the will in giving ear to it, and not expelling it.

To this I answer, [Answ.] that the Apostle saith, not that concupiscence is no sin till it have conceived, that is but their gloss which corrupt the text, but the Apostle makes a distinction between concupiscence and actual sin and saith, when it hath conceived it brings forth actual sin, (for sin brought forth is actual) and the Apostle speaks of the degrees by which actual sin is committed, as that at the first lust enticeth, then follows consent, and that consent breaks out into action, action finished brings forth death; and that is the meaning of the Apostle, and so it still remains a truth, that the first motion of the mind, and last of the heart to evil with consent even of it self is sin, though not in that height and kind that outward actual sins are.

Secondly, is it so that every actual sin is a stream [Use. 2] issuing from the corrupt fountain within, namely, the mind and inward faculties of the soul, then it behooues everyone to follow the council of the wise man, Pro. 4.23 Keep thy heart with all diligence for thereout cometh life.

And in the first place, we are to look to the change and and renovation of our minds, & the purging of our hearts. It is to small purpose, for a man to cleanse his hand, his foot, his eyes, his tongue, &c. so long as his mind and heart remain polluted and unclean, there being a root of bitterness in the heart and mind, it will ever be sending forth bitter and unsavory fruits; yea, the greater and more excellent natural gifts of mind, a man hath, as wit, capacity, &c. the fitter instruments hath he for the committing of sin, if they be not sanctified; and therefore above all we are to look to our hearts. And that we may so do, we must not only see gross temptations, but labor to find out our inward corruptions, and the privy temptations of Satan laid against our minds. The Apostle saith, 2. Cor. 2.11. we must not be ignorant of his enterprises, of his wiles and fetches, of his secret conveyance of sin into our souls. For example, when Satan cannot fasten upon us either by violence or fraud to do wrong to our brethren in regard of their goods, yet even then we must not be secure, but stand upon our guard, and spy out whether he doth not cast into our minds, a secret liking of the goods of our neighbor, tickling and deluding our hearts, and causing them to wish, Oh would such an house, such a field, such a plat of ground, such a servant, or the like were mine, for thus Satan will be tempering with our hearts, and thus many times convey sin into them, when we see it not, nor think not of it, Saint Paul himself thought not of the danger of this secret desire of heart, till he came to behold himself in the glass of the last commandment, Rom. 7.7. we must therefore labor to find out these privy temptations, and fortify, strengthen and guard our hearts against them, and repel them, and not suffer them to enter. Men that look not into their own hearts, and find not out the corruption of them, and watch not most narrowly over them, but only abstain from outward gross sin (as most men if they come so far think all is well) the Lord many times deals with them proportionably, even in this life he lays his heavy hand upon the inward soul, and torments the mind when the body is neither sick nor sore, for it is just with the Lord, wherein we sin therein to punish us. As the Heathen regarded not to know God, so the Lord in his just judgment gave them unto a reprobate mind to do those things which are not convenient, as their sin was in their minds, so his punishment seized and settled upon their minds. Let this stir us up to labor to search our own hearts, and to find out the privy assaults of Satan laid against them, and to arm our selves against them. The next thing we have to mark, is that the Apostle saith, their minds were set in evil works, or were in evil, their minds were as it were hem'd in and enclosed with sin before their conversion.

[Doct. 7] Hence we are taught, that such are yet uncalled, and are not actually reconciled to God, they are in the greatest bondage that possibly can be, their minds and all the inward powers of their souls are enthralled in the bondage of sin, which is the greatest bondage that can be, for why? even a gally-slave under the Turk, though he be in extreme hard servitude and bondage, yet his mind may be at liberty, free from the chains of sin, but he that is uncalled, & yet in his natural state, his mind is fettered and chained with sin, so as he cannot think, will or affect anything but sin, and this ought to be considered, both to teach such as are called out of the state of their natural bondage into the liberty of the sons of God, to be thankful to God for his mercy, [Use.] and to stir up others to hasten by all good means out of that miserable thralldom, and that they may have a true apprehension of their misery, and be stirred up to hasten of it: let them consider these few things.

First, he that is in his natural state is a slave to God himself, and that is clear by his slavish fear, for he cannot fear God as a child of God.

Secondly, he is a slave to good men, such as fear God, and in whom the graces of God appear, they have and hold a kind of sovereignty over him, it is even as hell to him to be in their company.

Thirdly, he is a slave to the world, and to the creatures in the world, as the covetous man to his gold, some to the stars, some to days, as forsooth, this is a dismal day, and therefore they may not take in hand any business that day, some to the flying of a crow, the crossing of an an hare, and the like.

Fourthly, he is a slave to himself, either to his body, as the glutton and drunkard, or to the passions of his soul, as lust, anger, envy; or to his conscience, and that in respect of accusation, testimony and torment, his conscience accusing for sin, maketh him think everything else doth accuse him, as the birds and such like; his conscience giving testimony to the truth, many times against himself, as Moses saith, their God is not as our God, even our enemies being judges, his conscience tormenting him, so as many times it makes him his own butcher.

These things well considered they are able to move any man, and will indeed move him that belongs to God to look about him, and if he find himself in his natural state, to hasten out of it, & that we deceive not our selves, as many do thinking they are delivered from their natural state, when they are not, let us examine our selves by this one rule.

See whether thou hast suffered an holy and heavenly violence, in respect of thy best pleasing sin, to which thou art most naturally inclined: if thou find that the spirit of God working by the word, hath drawn thee from under the power and tyranny of that sin, that thou hast not now such pleasure in it, but thou doest strive against it, and avoid occasions leading unto it, then thou art entered into the way of life.

But if thou find thyself held in that snare of the Devil, as the Apostle speaks, at his will, that so soon as occasion is offered, thou doest apprehend it, and that with much pleasure and delight, then surely I can give thee no comfort, but let thee understand that Cain and Judas were as near heaven as yet thou art. Let this be thought on and remembered.

Here we have part of that proposition, that is laid before us in these two verses, expressing the material cause of the reconciliation of the Colossians to God, in these words (in the body of his flesh through death) then follows in the second amplification of the Apostles proposition, from the end of their reconciliation in the next words (to make you holy and unblameable, and without fault in his fight.

Come we to the first of these, In the body, that is, in the body of his Son Christ (it is added) of his flesh, to let us understand that Christ had and hath a true human body, a body of flesh and blood, like unto ours in all things, sin only excepted (through death) that is, through death of that body, and so the words are thus to be conceived, as if the Apostle had said, In the true human body of Christ his Son, delivered to death, crucified and broken upon the cross. I might here stand to show that Christ his body crucified was and now glorified in heaven, is a true substantial body, a body of flesh taken from the substance of the Virgin Marie his mother, and not a fantastical body, a body in appearance only, a mathematical or maiesticke body as the Vbiquitaries foolishly call it, who affirm that Christ his body by reason of the personal union is everywhere present, but to pass by that. Observe we that the Apostle said verse 10. it pleased the father to reconcile all things unto himself, and to set at peace through the blood of his cross, and here he saith that the Colossians were reconciled in the body of his flesh, hence ariseth this point of instruction.

That both the body and blood of Christ is the price of [Doctr. 1] redemption, and the matter of reconciliation, and when we read of that we have remission of sins through the blood of Christ, we must understand the whole passion of Christ, even his body broken, & his blood shed, a point that need not be stood upon for the proof of it (no questiō) we easily conceive and condescend to the truth of it, yet is it not needles to be remembered, it may serve to direct our faith touching the death of Christ that we are to eye by faith the body & blood of Christ for the remission of our sins, we find it taught by Christ himself that to the nourishment of our souls to life eternal, [Use.] we are by faith to feed both on his body and blood John 6.53. Except ye eat the flesh of the son of man, and drink his blood, ye have no life in you, and in the next verse whosoever eateth my flesh and drinketh my blood hath eternal life, and our Savior hath ordained in the Sacrament of the Supper outward visible signs both bread and wine to represent & bring to our remembrance both his body and blood, and to signify unto us that Christ is distinctly set before us in the Sacrament, as meat and drink, and as perfect spiritual nourishment to our souls yea Bellarmine himself the Arch-pillar of the Roman Synagogue saith in plain terms, that the form of bread alone doth not exactly represent Christ as dead, unless withal there be seen his blood as shed, and the form of wine alone doth not sufficiently represent Christ as sacrificed, for (saith he) only blood is no sacrifice; wickedly therefore deal the Papists, we may conclude against them out of this their own mouths, who in the Sacrament of the supper take away the cup from the people, and will not suffer them to have it; beside the breach of the institution of the Sacrament, they go flat against the doctrine of the Apostle, concerning one principal use of the Sacrament, which is to show forth the death of Christ, which is lively done, when both bread and wine are delivered, one for the flesh, the other for the blood and not otherwise, and therefore he saith, as often as ye shall eat this bread and drink this cup, ye show the Lord's death till he come; yea, they are no less commanding speeches ver. 28. let a man eat of this bread and drink of this cup, then that is, let a man examine himself, it is therefore sacrilegious in the highest degree to withhold the cup from the people, it destroyeth the integrity and soundness of the Sacrament, and leaves to the people but a maimed and half matter of spiritual nourishment in Christ, and an half satisfaction for their sins which is most wicked and damnable: let us therefore hold fast and rejoice in the perfect & most full ordinance of Christ, in that both bread and wine are delivered unto us, and let us not forgo the comfort we may have in this point, that they are visible signs of the body and blood of Christ, and do signify that by faith we feed upon whole Christ, both his body and blood for remission of our sins, to the perfect nourishment of our souls to life eternal. One thing further is offered unto us from these words, I have heretofore spoken of it, ver. 14. therefore I will only now recall it to memory. The Apostle saith not simply, in the body of his flesh, but adds through death, as before the blood of his cross.

Hence we are taught: that we are not to fasten the eyes [Doctr. 2] of our minds upon the body and blood of Christ simply, but upon his body broken, and his blood shed, especially when we come to the Sacrament of the Lord's Supper. Wouldst thou receive grace, comfort, salvation or any blessing from the Lord, come then to Christ hanging, bleeding and dying upon the cross, [Use.] if thou come not to God by Christ, and by him suffering and bleeding on the cross (as one saith well) there is no hearing God, no helping God, no saving God, no God of mercy to thee at all.

Come we to the second amplification of the Apostles proposition in the words following (To make you holy and unblameable, & without fault in his sight) the word (holy) to omit other acceptions of it, doth here signify pure, clean from all spot of sin, for so the next words do expound it unblameable, and without fault, the word (unblameable) is given to Christ, he is said to be a lamb undefiled, there is the same word that here is used, when therefore the Apostle saith to make you holy, and adds further unblameable, and without fault, his meaning is this, to make you pure and clean, so as you cannot justly be challenged, blamed or reproved for any spot of sin: Now this holiness is twofold, either by imputation of Christ his holiness or inherent in us, and that is only begun in this life, and shall be consummate and made perfect in the life to come, and that the Apostle doth mean not only the first, but also the second, it is clear by the like place, Ephes. 5.26.27. where he sets it out in the same terms, and saith, it is wrought by the washing of water through the word, therefore inherent holiness is only begun in this life, and to be made perfect when we shall be personally set before the Lord, and shall see him face to face in Heaven, so much also the Apostles phrase doth imply, thus then the words are to be conceived, to set you before his own face free from all spot of sin by imputation of Christ's holiness, and by holiness inherent begun in this life, to be made perfect when you shall see the Lord face to face in Heaven.

Here first we are to mark that the Apostle saith, the end why the Lord did reconcile the Colossians to himself, communicating unto them the merit of Christ [Doctr. 3] his death, it was to make them holy: hence ariseth this conclusion, that reconciliation with God, and holiness even inherent begun in this life ever go together. Whosoever is reconciled to God by the death of Christ, is in some measure sanctified, and hath holiness begun in him in this life, for its the end the Lord doth propound to himself in reconciling men unto himself, and can the Lord be disappointed of his end? What shall withstand him? again it is one end of the death of Christ to purge from sin, he gave himself, saith the Apostle, to redeem from iniquity, and to purge us to be a peculiar people unto himself, zealous of good works.

Therefore, to whomsoever Christ is a Savior by merit to him also he is a Savior by efficacy, these two are ever undivided.

[Use.] Now then is it so, that reconciliation with God, and holiness ever go together, how then do • they deceive themselves, who think that the merit of Christ his death belongs to them, and yet have not any measure of holiness in them, nay whatsoever is holy they even hate to be drawn to it, whatsoever is unholy they wallow in it, they tumble in it, they joy in it, yea, they even wish to live in it, and grow old in it, such there be too many, and yet they fancy to themselves, that the merit of Christ belongs to them, which indeed is a mere fancy helped forward by strong delusion of the Devil: I may be bold to tell thee whosoever thou art, for the Lord himself hath taught me so to speak, Heb. 12.14. If thou live not in some measure an holy life here, thou shalt never see the face of God to thy comfort and salvation, thou shalt see him indeed but to thy shame and confusion, so as thou shalt call to the mountains to fall on thee, and to hide thee, but in vain from his presence; let our meditation a little settle on this point, and let us often think upon the difference of holiness and profaneness, the one proving unto us everlasting joy with God when this life shall be ended, and the other assured woe with the Devil and his Angels in the bottomeless pit of hell forever, if we thoroughly think of this difference, we shall find it a piercing argument to prick us forward to an holy life, it will doubtless force from us one of these conclusions.

Now live like a Christian amongst men, and ever live like a Saint among the Angels in Heaven, or now soake in sin and wallow in filthy pleasure for a season, and then rot in the reward of it, an everlasting curse from the presence of the Lord, in the pit of everlasting perdition.

One thing more briefly note we, the Apostle saith, not to make you only holy, but adds further unblameable and without fault in his sight,

Hence we may gather that where the Lord hath begun [Doctr. 4] true holiness, there he will make it perfect, whom he hath begun to sanctify, he will fully perfect in the end, and this is further clear by that prayer of the Apostle, Now the very God of peace sanctify you throughout, this was a prayer of faith, he was persuaded the Lord would sanctify them as himself saith Phillip. 1.6. I am persuaded of this same thing, that he that hath begun this good work in you, [Use.] will perform it until the day of Jesus Christ; and this is a notable comfort to all such, in whom the Lord hath begun the least measure of true holiness, they may be sure he will perfect it.

Some complain of the want of sanctification (an holy complaint found but in few) yet some thus complain that they find a dullness and deadness in respect of all good motions, and the devil taking advantage upon this, many times persuades them, they are fallen away, and God hath given them over. Such must know, it is a course ever held by the Lord, it is that which God's chosen have ever tasted, yet without rejection, they have had alterations in them, sometimes sweet motions in their souls, sometimes deadness and dullness of heart, what change think you felt David, when he cried, Psal. 15.11. Oh cast me not away from thy presence, and take not thine holy Spirit from me. If ever thou hast had the first fruits of the Spirit, an hatred of thine own sin, a purpose of not sinning in anything, though now deadness possess thine heart yet content thyself, and wait for full holiness in time to be given: the Lord hath once begun holiness in thee, and he will perfect it. It is an excellent place and to be remembered of us. We through the Spirit, wait for the hope of righteousness through faith, The Apostle saith not, they which are justified do in the spirit by faith yet feel the hope of righteousness, but they wait still for it. So thou in the midst of conflicts and terrors which often assault thee wait patiently for righteousness and in time it shall be revealed and made perfect unto thee in the Kingdom of heaven.

The relation of this verse, to the former stands thus, if ye continue in the faith, ye shall be set in the sight of God holy and unblameable, therefore continue in it, and so it also contains the first argument, by which the Apostle labors to persuade the Colossians to continuance in the faith taught by the Gospel, for there begins the fourth part of this Chapter, containing an exhortation to continuance in the faith; urged by sundry arguments to the end of the chapter, and the first argument is this.

If ye continue in the faith, ye shall obtain the end of your faith, the salvation of your souls and this is not barely propounded, but amplified by the manner of continuance, in these words, grounded and established, and further cleared by the proper passion, or by the property of such as are grounded and established, that they suffer not themselves to be moved away from the truth in the next words, (and be not moved away from the Gospel. Then follows the means how they came to have that hope of the Gospel (namely) by hearing the Gospel preached, and least they should except and say, the Gospel that we heard, we heard it only of Epaphras our Minister, and we may doubt whether it be the true Gospel of Christ or no. This objection the Apostle prevents by two arguments.

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

And secondly, the same that Paul preached, and whereof he was a Minister: which hath been preached to every creature, which is under Heaven, whereof I Paul am a minister. Come we to the word of this verse, as they are laid down by the Apostle, and first of these words (if ye continue grounded & stablished in the faith) the conditional note (if) doth not here imply doubting in the Apostle of the continuance of true believers in their faith, as of an uncertain event, but the excellency and difficulty of their undoubted continuance, and the Apostles earnest desire of the same & that appears in that he thereunto persuades by many arguments, we find the word so used in many places of the Scriptures. Look one for many, if by any means I might attain unto the resurrection of the dead. The Apostle doth not there doubt of his resurrection, but by that conditional note makes it known, how excellent a good thing it was, and how exceeding much of him desired.

In the Faith] By Faith we are to understand the gift of Faith, together with the matter of it (namely) the doctrine of Faith the Gospel, for the Apostle here speaks of the gift of Faith, with reference to the doctrine of Faith, as he explains himself in the next words (hope of the Gospel) (grounded and established) the words are Metaphoricall, borrowed from known things. The first from an house built on a sure foundation. The second from such as do sit fast in a sure seat, to signify the firm and constant resolution and condition of true believers, thus then the words are to be construed and conceived.

If ye continue firm and constant in faith wrought in you by the Gospel.

Now for the ground of the first instruction, we are to mark that the Apostle verse 4. said, he heard of the Faith of the Colossians, and here he persuades them to continuance in Faith, the general conclusion following hence, is this.

[Doct. 1] That we must not only begin well, but we must also continue in goodness to the end.

The Lord doth require us, that we not only like of good and godly motions for a time, and after suffer them to vanish, to be quenched and die in us, but that we so begin that we may continue, and so continue in goodness that we may endure to the end. To this purpose we find many exhortations, as quench not the spirit, Stir up the gifts that are in you as fire is stirred up with blowing, and stand fast in the Faith, the equity and reason hereof is twofold.

[Reason. 1] First, because the Lord respects the fruit, and not the blossom, he calls himself Alpha & Omega, the beginning and the end in many places of the Revelation, and therefore he requires a good ende as well as a good beginning.

Secondly, it is the property of true virtue not only to [Reason. 2] begin well, but also to end well. Paul blames the Gallathians cap. 3.3. that having begun in the spirit would be made perfect by the flesh, and our Savior shows what shame it is to him that begins to build and cannot finish his work, Luke 14.30. this man began to build and was not able to make an end.

To begin well and not to continue brings shame and therefore it is no true virtue, for the crown of that is glory not shame.

Before we come to urge this duty, it will not be amiss to show some special means how we may continue in goodness begun in us, for the means to that purpose are not only general, as diligent hearing and reading of the word, prayer, Sacraments, conference, good company, &c. but also more special, such as serve peculiarly for the continuance and preservation of some particular grace begun in us, for example.

A special means for continuance of humility begun in our hearts, is a continual meditation of our own vileness and corruption, a looking on the good things of other men as well as on our own good things, Philip. 2.4. A consideration of our own gross sins.

A through examination without partial affection of the reports other men make of us.

So a special means to continue love to the word of God when it is begun in us, is

First to labor to have a lively sense and feeling of the sweetness of the word. For the more we feel the comfort of it, the more we shall be enflamed with a love [ 1] to it.

Secondly, to keep daily observation of the accomplishment [ 2] of the truth of it in our selves or others, either in the mercies of God promised to them that fear him, or in the judgments of God threatened against the wicked.

Thus we find that David's love to the word was increased and continued. I have seen an ende of all perfection, but thy commandment is exceeding large; then it follows in the next verse, Oh how love I thy Law, it is my meditation continually. As if he had said, all things in the world, even the most perfect come to an ende, but not on jot or tittle of the word of God faileth, but all is accomplished, oh therefore, how love I thy word. I might thus go on in many particulars, but by this that hath been said, we have some light given us, what special means we are to use for the continuance of any grace already begun in us.

Now touching the continuance of love to the word, men have need a little to be roused, for now generally men begin to decline and to fall from their first love, as the holy Ghost speaks. We see the truth is of such majesty in it self, as it captiueth the hearts of very reprobates unto a liking of it, but it is only as a slash of lightning that comes, and is gone almost in a moment. That men therefore may be stirred up to continue their love and liking of the word of God, let them consider these two things.

First, as it is not any sin, but continuance in that sin [Motiue. 1] without repentance till death that brings damnation. So it is not any good in us, nor done by us that shall in mercy be rewarded, unless we continue in it to the end, only continuance in well doing (without total or final falling from it) shall be crowned; be faithful to the death, saith Christ to the Church of Smirna, Revel. 2.10. and I will give thee the crown of life.

Again, consider that his condition is better that never [Motiue. 2] begun to do well, then his who once begun, and then falls wholly from it. For that is like a relapse into some great sickness, which we know is most dangerous, it is the doctrine of Christ himself, that the last state of that man is worse then the beginning, and there is reason for it, for then follows hardness, impenitence, and a greater weight of condemnation, yea it is dangerous to fall from grace though it be but in part, it made Paul in doubt of the Galatians cap. 4.20. If then we would not loose our labor, and miss our reward; if we would not fall into such a state, as is far worse than if we had never begun to do well, bringing with it hardness of heart, and greater condemnation, let as many as have any love to the word, or love to their brethren, any zeal of God's glory, or other grace begun in them, labor by all good means to continue and increase in the same; shall the wicked be more constant in wickedness, then we in the fear of the Lord? They serve the Devil, their own lusts, and their reward shall be hell, and shall they be more constant in the service of the Devil, then we in the service of our gracious God? let it shame us, of this we ought to be ashamed indeed.

The next thing we have to mark, is the order of the words of the Apostle, speaking of the manner of continuance in the faith. He saith grounded and stablished.

Hence we are taught, that we must first be grounded in [Doct. 2] Faith before we can be established. First we must be firmly settled in the doctrine of the Gospel, before we can be stable and constant in the profession of the Gospel. For why? in common reason we know it to be true, that there is no constant stability but upon firm ground, an house or other building never stands stable and constant upon rotten ground, or on a sandy foundation, and with this agrees that of James cap. 1.8. A wavering minded man is unstable in all his ways, the mind or heart being double and deceitful, the whole course of the life is answerable, it behooues everyone therefore to be well grounded in the doctrine of the Gospel, yea such as are ignorant must be content, and think it no shame in their old age to learn the Catechism, and first grounds of religion, [Use.] & to persuade the necessity of this duty, consider with me, that such as are ignorant, and not well grounded in the knowledge of the truth, they lie open as a prey to Atheists and Papists, we see now the Papist gathers ground upon us, and no marvel, because people are not well grounded in the truth, the Jesuitical deceivers, and Romish rabble, besides their subtlety of wit, whereby they are fit to deceive, they set many fair colors upon their cunning persuasions, as first Scripture, but that by addition, detraction, or some allegorical sense & gloss depraved; secondly, depth of learning, as Christ speaks of the deepness of Satan, Reu. 2.24. and that confirmed by revelations; thirdly, great and glorious titles, of Apostolical succession and antiquity; fourthly, humility in voluntary subjection, and not sparing the body, as we read in the second chapter of this Epistle 23. fifthly, feigned and lying miracles, 2. Thessall. 2.9. sixthly, flattering and fair speech, of which the Apostle speaks, Rom. 16.18. Last of all, obstinate suffering of death, wherein they much glory, and how shall a silly unstable soul withstand these things, surely without the great mercy of God, it is not possible, therefore men have need to be well grounded: again consider such as are not well grounded in the truth, they profit little, or nothing by sermons, a sermon to them is like a great loaf set before little children, they stand and wonder at the preacher, but profit little or nothing by the word preached, and if they see some men of note fall from true religion, then they beg • nne to stagger, and are distracted into sundry cogitations, and say there be so many opinions as they know not what to hold, Peter playing the Jew, other Jews dissemble with him, yea Barnabas is brought into their dissimulation also. We see then the necessity of this duty, that it is needful to be grounded in the truth. Let us therefore never rest till we truly understand the grounds and principles of religion, and be settled, and fully resolved of the truth of them, that so we may follow the truth in love of the truth, as the Apostle speaks, Ephes. 4.15. and that we may cheerfully embrace it, and constantly hold it both in life and death.

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

Hence I gather, that faith must not be built, and as it [Doct. 3] were set upon our hearts, which as the Prophet saith, Ierem. 17.9. are deceitful tottering seats, rotten foundations, but our hearts must be built, and set upon faith as upon a firm foundation, we must rise up as a building riseth from the ground upon the foundation of faith, (that is) upon the doctrine of faith, upon the doctrine of religion, and the fear of God taught and comprised in the writings of the Prophets and Apostles, in which sense it is said in express terms, that the Ephesians were built upon the foundation of the Apostles and Prophets. Eph. 2.20. (that is) upon their doctrine, and Jude in his Epistle 20. exhorteth to build our selves in our holy faith, and the Apostle Paul taking his leave of the Church of Ephesus, Acts 20.32. commendeth them to God, and to the word of his grace, which (saith he) is able to build further, &c. These and many other places of like sort do meet together in this point of instruction.

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

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

I answer, [Answ.] first by believing the word, for though the doctrine of the word be a foundation in it self, yet • t is not so to us, unless we believe it, by faith we are coupled and knit to this foundation, and it is made a foundation to us.

Secondly, by yielding obedience unto it, for so our Savior saith, Mat. 7.24. he that heareth of me these words and doth the same, he is a builder upon the word; yea, a wise builder, he builds upon it as upon a rock.

We see then that this duty is cleared, and the manner how to perform it made known unto us.

[Use. 1] First, is this our duty to build our selves upon the Gospel, and generally upon the word, then certainly, we are not, as the Papists teach, to build upon the Church as upon a foundation. They teach, that we are to ground and stablish our selves upon the authority of the Church, and shame not to say, there can be no certainty of the points of religion, no nor yet of the Scriptures themselves, but only by the judgment of the present Church of Rome, this is contrary to the doctrine now delivered, and pr • oued, and this makes the Church the foundation of Scripture, and not the Scripture the foundation of the Church, as indeed it is, and every member of the Church according to the doctrine of the Apostle, must be grounded upon it.

Yea, but saith the Papist, how shall we know Scripture to be Scripture, but by the Church, the Church doth determine which is Scripture, therefore the authority of the Church is greater than Scripture, and in this respect, as a foundation, and the determination of Scripture to be Scripture, is built on the universal consent of the Church?

[Answ.] I answer this with a like question; How shall we know the Church to be the Church but by the Scripture, yea, doubtless the Scripture must needs first point out the Church, and that being known, it determineth of the number of the books of Scripture, yet by Scripture, and so Scripture is ever the first ground and foundation.

Again, universal consent of the Church doth not persuade the conscience that Scripture is Scripture: It is not a sufficient ground to build upon, but only as an inducement, it doth move to a reverent regard of the writings of the Apostles and Prophets, and thus saith Augustine, Non credidissem scriptura nisi me commouisset authoritas Ecclesia.

Is it so that our harts must be built on the word, and not [Use. 2] the word upon our hearts, then such persons are far short of their duty, they come within compass of reproof, who will have the word to be fitted and framed to their hearts, and not their hearts to the word, this is to build the word on their hearts, and not their hearts on the word, and indeed to turn the speech of the holy Ghost to their own fancy, and to temper the word to their own humor, to set down their own conclusion, and then force the word to prove it; you will say, is there any such? too many without question, is it not thus with the Usurer, one grounded in that sin, will not he, notwithstanding any reproof, by plain evidence of Scripture still hold his conclusion, and resolve to continue in his sin, and to that purpose take pains to seek out places of Scripture, not to check his sin, and to build him up in holy reformation, but such as may seem to him (blinded with the love of his gain) to favor his sin, is it not thus with the drunkard, the unclean person, or any other gross and grounded sinner? yes surely, as one saith, no face is so foul, but it shall find a painter: no sin is so gross, but some grounded in that sin will seek to set a fair color upon it, and not only a common color, as to call covetousness good husbandry, pride cleanliness, but which is most wicked, to fetch painting out of the word of God (whence I beseech you) comes all extenuation of sin, whence is it that men quarrel, and wrangle about the nature, the greatness, the quality, or desert of sin, and say their sin is not so great as Preachers would make it? but even from hence, that they are tempering with some place of Scripture to fit that to their own corrupt humors, and to make that serve for extenuation of their sin: (for example) some are too bold with that of the Apostle: Love covereth the multitude of sins: they frame and construe too much to their own liking, even to back them in their concealment and smothering of some gross sins, which they ought to discover and make known, that they might be punished, to persuade therefore to the contrary duty.

That we labor to frame our hearts to the word, as the building to the foundation, and not the word to our harts in any part or parcel of it, consider we these two things.

First, such as frame the word to their harts to abet them [ 1] in any sin, and not their hearts to the rule of the word, the Lord in his just judgment gives them up to follow the counsels of their own hearts, yea so far, as if they ask their own hearts whether they shall go on in the way to the Devil, they answer as false Prophets use to do, (go and prosper) they answer without check and controlment (go) it was Ahab's case: 1. Kings 12. in respect of temporary destruction: he would have the word of the Lord framed to the pleasing of his own fancy, going on in a wrong course, therefore the Lord gave him up to follow the liking of his own heart, and not to take counsel with Micaiah the true Prophet (verse 8.) but with such as pleased his humor, who bid him go and prosper, when he went to his own destruction.

[ 2] Again, consider that such as frame the word to their hearts to maintain them in sin, they break that commandment Deut. 12.32. they either put something to the word, or take something from it, by wrong construction, or application, they either add or detract, or else it would never seem to bolster out sin, and then in what case they stand let them see, even liable to all the plagues written in the book of God, and to have their portion taken out of the book of life, if then we would not be given over to the lust of our own hearts, to follow it to our own destruction, if we would not have our portion taken out of the book of God, and stand subject to all the plagues that are written in the book of God, lets take heed we never go about to frame, the word to the corruption of our hearts to uphold us in sin, but let us frame our hearts and make them pliable to believe and obey the word in all things, yea never give thyself rest till the word lie under thine heart even hid as David saith, Psalm 119.11. as a foundation on which all thy affecti: ons and actions are grounded and built, and pray ever with (David) in the same Psalm verse 36. Incline, bend down mine heart unto thy testimonies: and not thy testimonies to my heart.

Now to the words following: (and be not moved away from the hope of the Gospel:) by hope of the Gospel) we are not to understand the thing hoped for, (n) life and glory in heaven, as verse. 5. but the gift and grace of hope wrought in the heart by the Gospel which is a certain, and patient expectation of life eternal, purchased by the active and passive obedience of Christ and promised in the Gospel to all that truly believe in him, and not to be moved away from it, is not to loose it, not to let it fall out of our hearts, and so the words are briefly thus to be conceived: and loose not your certain and patient expectation of life eternal purchased by the perfect obedience of Christ, and promised in the Gospel to all that truly believe in him.

The first thing we have to mark from these words is, that the Apostle makes it the property of such as are surly grounded, and established in the true faith, not to be moved away from a certain expectation of life eternal.

Hence we conclude that true believers may have, and [Doct. 4] have indeed a certain and immovable hope of life eternal, they certainly look for life and salvation, for why (hope is the daughter of Faith, and true Faith being a necessary fruit ever following election, as appears plainly: Acts 13.48, and so an infallible argument of confirmation to the soul of him in whom it is, that he is elected to life and salvation, it must needs bring forth an hope correspondent and answerable unto it, even a certain expectation of that which is undoubtedly believed.

Again the hope of true believers comes from the testimony of the Spirit, and is one of the fruits of God's spirit as might be proved at large, and therefore it is certain and sure.

Yea but saith the Papist, true faith may be lost, the testimony of the Spirit may be extinct, the fruits of graces may wither and come to nothing, how then can any man build on these grounds certain and never failing hope of life eternal, [Answ.] see the boldness of carnal reason, when men trust to that and want the guidance of God's spirit, what is this but to call into question the promise of God, the deeds of our blessed Savior, the prayer of Christ, the eternal love of God, and his unchangeable decree of saving some. For why? we come to have certain expectation of life eternal by true faith, and the testimony of the Spirit of God, and that grounded on the promise of God, who is faithful and cannot deceive us, upon the deeds of Christ, together with whom (as many as truly believe) are quickened and raised, and made to sit in certain hope of heavenly possession, upon the prayer of our Savior that could not be in vain, but was heard of his heavenly Father: upon the eternal love of God, from which nothing can devide us: upon the unchangeable decree of God that stands fast forever, sealed with this seal, the Lord knoweth who are his.

[Use.] Let not then any enemy of God's grace, think that he is able to raze this foundation of comfort, no, no, as many as truly believe, and have the witness of God's Spirit, and the fruits of his grace, they have a certain and immovable hope of life eternal, & may rejoice with joy unspeakable and glorious as saith the Apostle, and be thankful to God, for this inestimable gift, knowing this, that the gates of hell shall never be able to prevail against them.

For concluding of the next point we are to mark the phrase and form of speech used by the Apostle, he saith not, & loose not by careless negligence, but be not moved away from the hope of the Gospel, this by necessary implication poynteth out the state and condition of such as have certain hope of life eternal (namely) this that their hope shall at one time or other be assaulted, there shall be ever enemies that will set upon it, and labor to drive them from their hold, yea saith Luther, as soon as [Doct. 5] we lay hold upon Christ by Faith, and certainly look for salvation by him forthwith our enemies the world the flesh and the Devil rise up against us hating and persecuting us most cruelly both in body and soul, and they use their greatest skill, and bend their chiefest force, especially against our hope and expectation of life eternal.

Hence it is, that the hope of true Christians is compared by the Apostle to an helmet, which as we know is a chief part of a Soldiers furniture provided to defend his head, and put on to receive blows driven against his head in which similitude is also implied one special reason, why the enemies of salvation do chiefly set upon hope, and labor to move us away from our hope of eternal life, because therein they strike at the head, even the head of all comfort, as the Apostle saith. If in this life only we have hope in Christ, we are of all men the most miserable. If our hope be confined to this life only, if our hope of eternal life be cut off; then farewell all the comfort of a Christian, yea therein they strike at the head of all piety and religion, and constant continuance in the fear of God, for this it was that made Moses endure affliction without discouragement, his hope as an ankor was cast within the veil of heaven, and this indeed made the Martyrs pass through the fire with singing and rejoicing, it was the Devils drift in Job's affliction to make him utter words of blasphemy and distrust, as appears by Job's constant resolution to the contrary, if the Lord should kill me, yet would I trust in him, yea further, the enemies of salvation labor most of all against hope, to bring to despair, because that is a main and principal heresy, it denieth God to be a Father, Jesus Christ a Savior, the holy Ghost a Comforter, yea, it denies the love, the truth and the power of God, that God hath any love to mankind, truth in his word or power to perform his promise, and therefore no marvel though the enemies of true believers bend their subtlety and strength against their hope of life eternal. And these things make it most plain, that so long as the Devil is the Devil, a roaring Lyon, and thirsting after nothing more then the blood of the Saints, our hope of life and salvation shall never want enemies to assault it, but the Devil will one way or other try, both his cunning by lies and errors and his strength, by violence to move us away from our hope of life eternal, and therefore it behooveth as many as have this hope ever to stand upon their guard, to be ready armed and provided against assaults, [Use.] and before the time of trial and assault come, ever to pray with David, stablish me that in time of trial I be not disappointed of my hope, stay thou me and I shall be safe, for if we upon our hope, of eternal life in time of health, and out of trial begin to be quiet with our selves, if we begin to be secure and presumptuous, let us be sure we are not far from danger. We must consider that there is in them that truly believe no such certainty of hope, as hath in it no wavering or doubting at all: no, no grace is ever for the time of this life mingled with the contrary corruption, we must remember that we in regard of the infirmity of our flesh are wavering and staggering, and have in us cause of humbling: that so we may have recourse to the Lord by prayer to be stablished in our hope, and then come hell, Devil, flesh, or any enemy of our salvation, if the Lord stay us we shall stand fast, and be sure not to miscarry. Yea but will some say, the Lord sometimes for the trial of the faithful, in the very act of the assault, when Satan is laying siege to the consceience of true believers, laboring by the sight of sin to drive to despair, the Lord seems to withdraw his hand and to hide his face, his love and his mercy are so overshadowed with the cloud of present affliction that they cannot be seen.

What is to be done in such a case, and how then shall a man be able to hold out, [Quest.] and not be driven besides his hope of eternal life.

To this I answer, [Answer.] in such case and in such a time we must first consider the Lord's manner of working that he then worketh not openly and sensibly, but secretly, that then he hath his secret working for the supporting of his children, that they fall not quite away, and we must then contrary to our own sense and feeling, cleave fast to his word and promise, even to the bare word, when all other things for trial seem contrary unto us, thus did Abraham as the Apostle saith, above hope when he had no reason to hope, then he hoped knowing the secret power and working of the Lord.

Again, in such case we are to think upon the former and forepassed mercy of God towards us, as David saith, when his Spirit was in perplexity, within him and his heart amazed. He remembered the time past and meditated in the works of the Lord. Psal, 143.4.5. but here will Satan lay before the conscience a stumbling block & tell a man in time of conflict, that in this respect his sin is the greater and more grievous, in that it hath been committed against so great mercy received, the greatness of mercy formerly received doth aggravate his sin, therefore to help our selves again, and to repel and beat back also this assault, we are further to call to mind, and remember the examples of many servants of God as David, Peter, and such like.

To whom the Lord hath remitted great sins committed after great mercy received: And that we may set before us such examples for our comfort and the confirmation of our hope, it is plainly taught by the Apostle Rom. 15.4. whatsoever things are written aforetime, are written for our learning, that we through patience and comfort of the Scriptures might have hope. And that the holiness of such men should not hinder us from looking on them for our comfort: Saint James makes it plain in that particular of prayer, James 5.17. where he saith, the prayer of a righteous man availeth much if it be fervent: for example the prayer of Elias.

Now some might say, Oh but Elias was a man endued with a rare measure of grace, and we are far short of that holiness that was in him, this the Apostle prevents, and saith that he was subject to the like passions that we are, as if he had said, [Ans.] what do you stand to reason against yourselves, he was subject to the like passions that we are, giving us to understand that the holiness of the man set before us for example in Scripture, ought not to discourage us from doing the like duty, or expecting the like comfort that he received. Thus we see how as many as have hope of eternal life are to arm themselves to encounter the assaults of Satan laid against their hope, before the assaults they are to have recourse to the Lord by prayer that in the power of his might they may be able to stand, in time of the assault, they are to think on the Lord's secret manner of working, and on his forepassed mercy towards them, and to call to mind the examples of God's children, to whom he hath remitted great sins after great mercy received. and that their holiness ought not to discourage us from looking for the like comfort that they received.

One thing further we may note from these words the Apostle saith not, be not moved away from hope at large, indefinitely, but from the hope of the Gospel.

Whence it followeth, that the doctrine of the Gospel, [Doct. 6] the doctrine of the remission of sins and life everlasting by Christ, is that only which works in us hope & expectation of life eternal: it is not the Law that can bring forth this effect, the Law properly worketh in us no saving grace of faith, hope, or the like: hence it is, that the Law is called a killing letter, and the Gospel only the word of life. and the word of salvation, Act. 13.26. and many other places might be brought to prove that the Gospel only worketh in us faith in Jesus Christ, and certain hope of life eternal.

And first, this makes known that the hope of Papists is [Use. 1] no true hope, for their hope,