is made a cuppe of fine wine to carry to the heart more effectually a cuppe of deadly poyson whereas the faithfull ones they commend good things in us that they may more equally in their just reproofes be heard of us As a Physitian guildeth a pill that it may be taken the better or to encourage them and excite them to thankefullnesse or some such purpose To teach us godly wisedome Vse and by learning the cunning of these men to bee fore-armed against the hurt of them If the tongue of Angells should withdraw us from CHRIST or any part of his truth the Lord give us power to accurse them and turne from them as most dangerous Syrens that thus goe about to bewitch us VERSE 5. For though I bee absent in the flesh yet am I with you in Spirit rejoycing and beholding your order and your stedfast faith in Christ NOw hee commeth to prevent an objection Why Saint Paul might they say you know not us how we are in beliefe it may be these Ceremony-masters told them he was one that thought least of them to which S. Paul answers though I have not beene with you in body yet you are in my heart I in my mind by relation of others know how it is with you I am in mind with you rejoycing and fixing mine eye on your order and the solidity of your faith towards Christ Marke hence first Doctr. There is a presence whereby Saints are one with another though never so farre disjoyned Saint Paul absent in body with the Colossians present in spirit We believe the communion of all Saints Now were there no way for them by which they might bee each with other how could they communicate together but as we say where the minde is there is the man Now the minde may be in heaven in the utmost corner of the earth wheresoever the thought and affection is hither we are transported in spirit thus Eliah saith to Iehu was not my spirit with thee because God by vision showed him what his servant did For looke as a man may be corporally present without his mind there so he may be in mind here or there where his body commeth not By the mind is to be understood the operation of the mind namely the thought and affections This therefore doth shew us an excellent priviledge of Gods people Vse 1 that after some sort as Christ is with us all to the end of the world so we are with him and one with another For His bodily presence is not with us but the presence of spirit and power never forsaketh us Yea this must teach us one to be in the thought of another Vse 2 not to suffer it to be out of sight and out of mind as we speake in the proverbe It is to be bewailed that our hearts are no more with the Churches everywhere then they are If wee could sit still in our Chayres and goe hither and thither bodily whither would we not goe Rejoycing and seeing That is in spirit discerning as an absent thing but by the image of it made present to the mind for this is the difference of the Greeke words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with joy seeing their order and faith Observe first Doct. The nature of love it rejoyceth as Saint Paul speaketh in the truth in the worke of grace where it is discerned Iohn 3.4 thus Saint Iohn what greater joy have I then that you walke in the truth How glad are loving Nurses and Parents of all comelinesse and lovely qualities in their Children Even so those who have Gods Nurceries and are Fathers in Him they joy in nothing more then in the externall and internall graces of his children On the contrary how was Saint Paul grieved when the Church of Corinth had such a blemish as that incestuous one uncast forth Alas we want spirituall love Vse let which end will goe forward keepe from being whore or theefe though there be no power of godlinesse no heavenly mindednesse no opennesse of heart love appearing we grieve not though the soules of men lye in a dead swoone for any vitall action of the life of God our spirits moove not if we perceive not forwardnesse of grace we like Iosephs brethren envy it rather then take comfort in it censure it as pride humor singularity nay Pulpits sometimes speake this english Your order Observe hence Doct. That all things in the Primitive Churches were most orderly constituted and carryed Looke at the government at the administrations at the conversations of Christians all you shall see were full of order First there was an order of government for where there is no government there is no order If all were one member there were no order in the body there were some governing some governed Governours such as laboured in word and Doctrine publiquely and ordinarily receiving calling thereto from Christ by his Church or else such as attended the inspection of manners not dealing ordinarily with the Word and Sacraments but as occasion required not by authority directly from Christ but as delegates from the Pastors There were Deacons ministring in carefull oversight of the poore Finally the assembly which was governed by their leaders For ministrations all were comely in their holy native simplicity which became all seemely circumstances of time and place observed in them As I have received of the Lord Iesus Christ so have I delivered unto you 1 Cor. 11.23 Let all be done decently For their conversation they went out and in about their own businesses keeping their owne rankes If one did walke inordinately but as an idle tattler he was noted and they severed from him 2 Thes 3.11 They did goe by rule as in an orderly march 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 6.16 they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes 4.12 walke honestly towards them that are without Hence we may learne to mourne at the disorder every where Vse the pompous tyranny the idle toyish ceremonies and fopperies in the Worship of GOD by Popish masse-Priests the most wicked and yet uncensured conversations which may be seene amongst Christians Lastly Doct. marke hence What a joyfull sight it is to see soules cleave to Christ and hold by him A true hearted subject cannot but joy to see the subject cleave fast in all allegiance to his soveraigne Lord the King So it feedeth the hearts of the true servants of Christ to see others stand fast to Him If you stand fast wee are alive It is a pleasant sight to see a valiant man being assaulted on every side stand his ground and quit himselfe bravely But for a souldier of Christ by faith on Christ to subdue all hostility of Sathan and not give backe a foote is much more goodly and glorious to behold Thus Saint Paul now he saw the Divell brave them with tearmes of learning the depth of philosophicall speculation and offering to make them ashamed of the simplicity of
though in the accessory of degrees it shall be otherwise We inherit partly Re partly Spe. This inheritance is a glorious life or condition which to all the heires of it is here begun in the Resurrection is perfected That which is begun is the life of grace which is given us from CHRIST our Head from what time wee truely beleeve on Him with so much right in the creature as maketh for GOD's glory and our soules health Now for the perfection of glory and Lordship over all the creatures this in some sort we have in other regard we have not First in our Head we are seised of this CHRIST GOD and man our Head as man is in heaven infinitely glorious Lord over all the creatures Secondly we have this presently in regard of right to it though we have not right in it as an heire in nonage ward to the King he hath presently right to all his lands though till one and twenty they come not into his hand So wee have right presently to the whole state which is given us though we shall not come to it till the comming of CHRIST Glory is here begun though perfected hereafter And truly so it is we are the sons of GOD though it appeare not what we shall be 1 Ioh. 3.1 whom GOD hath justified those He hath glorified Rom. 8. that is hath given them the first fruits of the Spirit of glory in their sanctification Even as parents doe sometime trust their children while they yet live with some pensions stockes of money as part of their patrimony trying how they will husband it and reserving their full inheritance to be given hereafter whether we looke at the title or state of our inheritance in part we have it the Spirit of Sons is sent into our hearts the title of children confirmed to us What is it to have the inheritance of a Baron But to have the title with the lands this should more comfort us we love in earthly things to have something downe in hand Thirdly we have the things themselves present to our faith which is the evidence of things not seene With the Saints Observe hence Observ Who they are that are inherit ours in this glorious inheritance Saints If you aske me why we have this inheritance I will tell you it is GOD's free gift for CHRIST His sake the naturall Son and Heire on whom we beleeve But if you aske not why wee have but who shall have then I tell you the holy man onely Looke Act. 20. 32. Matth. 5. and Act. 26.18.1 Thess 1.10 No uncleane thing shall enter into GOD's kingdome The Pure in heart shall see GOD. Will a wise man leave his estate to one whom hee seeth to be of lewd qualities Shall GOD part these heavenly riches to prophane miscreants covetous earth-wormes No. Againe this inheritance is called a Crowne of righteousnesse though it be not deserved by our righteousnesse yet it is a recompence which GOD of grace giveth to righteousnesse onely Wherefore this putteth in a caution against all those that are children of this world Vse 1 not holy like their heavenly Father but loving covetousnesse lusts pride c. Doe you looke for an inheritance Will a man give a childes part from amongst his wife and children to base broods of some harlot or of his sworne enemie Shall GOD give you inheritance with his children who have amity and are the brood of the world an old adulteresse Yee that doe live in these sinnes which are the works of the Divell and therefore are his children and here mock Saints that walke after their lusts may see that they shall have no place but in utter darknesse with the Divell and his Angels It is added in light Marke Obs What for substance and nature our inheritance is it is light For if I should speak thus to one of my children you shall be heires with my other children in my money goods lands c. I expresse the matter of my substance in which hee should be coheire with the rest Earthly men leave earthly substance But our God is a Spirit the true light dwelling in that light to which there is no accesse like as himselfe is like is the matter of his inheritance it is light We by nature are in darknesse and the shadow of death as we shall speake in the next Verse God doth make us all manner of light in Himselfe doth give us our parts even while we live here 1 Pet. 2.9 in a marvellous light Awake thou that sleepest Eph. 5.8 and stand up from the dead and CHRIST shall give thee light What light are we in Even in the light of Gods countenance which is as the Sunne to the world of spirits We are in the light of knowledge Yee are light in the Lord In the light of holinesse light of joy 1 Pet. 1. even joy of the Spirit unspeakable and glorious Object But we cannot see this light Answ Not because it is not light but because thy owle-like eyes are not able to looke against the brightnesse of it To moove us to thankefulnesse Vse that wee should ever bee brought into such an happy estate If one lay shut up in a dungeon where hee could not see any light of Sun Moone or Starres no nor have the light of a Candle allowed how joyfull would hee bee if hee should bee brought forth and set at large to behold this Sunne the heavens the face of the earth men walking and conversing on it Oh then how should we rejoyce to be drawne forth of our spirituall darkenesse wherein wee lay unable to get any saving fight of our God He. 12.23 of our Christ the mediator of Angels ministring Spirits about us of the spirits of just and holy men in the heavens of those blessed habitations and that blessed Citie whose maker is God It teacheth us Vse 2 seeing we are in the light that we must have care to walke honestly as in the day in the night we care not how we goe what we lie in but when wee walke forth in the day amongst men then wee would bee comely attyred VERSE 13. Who hath delivered us from the power of darkenesse and hath translated us into the Kingdome of his deare Son THe order followeth in which God wrought the former benefit set downe 1. From the state out of which wee were delivered 2. From the condition to which He brought us of mercy For though this followeth in the text yet it goeth before in Nature and sheweth how God did make us meete and therefore you have this first set downe Acts 26.18 First in the coherence we see Obs That none living in the state of darkenesse can be inheritors of Gods Kingdome Till wee come from under the powers and Principalities which rule in darkenesse we cannot bee heires unto God for beside that wee cannot live thrall to the Divell and be heires to God at once the matter as I shewed
us It followeth that are in Heaven and that are in earth visible and invisible by heavens He meaneth not onely these aspectable ones which our eyes see but those supreame ones where God His Angels and the spirits of the just abide Obs 3 Observe hence How that God hath His places Ministers attending about Him unseene and unknowne too many such things hath He which the eye of man hath not seen nor have not fully entered into mans heart We that live farre remooved from that heavenly Court we can know but little and that by hearesay onely Take some hamlet of poore subjects that live North-ward remote from the Court what doe they know of Kings Mannor houses of His Court at White-Hall of the furniture of his roomes the state of his attendance and service the solemnities of his Triumphs the manner of his going to the Parliament House we that creepe here below live in a remote place occupied in meane affaires we cannot imagine the glorious Majestie of that high Court where our God our Mediator with the Angels and spirits of the just display their glory True it is we that are truely faithfull we are come a little neerer for we are got into the Suburbs of this City we are come nigher to God in comparison of the world nigher to our Mediator we converse in heaven we are adjoyned to the innumerable multitude of Angels and spirits of the just But yet we have but the report and so a sight by faith without evident view of these things These things must teach us first Vse not to be like such who will beleeve no more then they see and are halfe Sadduces for Spirits and Angells they thinke them fancies O foole doest thou see the wind an elementary thing yet too subtle for the eye to behold doest thou see thy owne soule and yet thou feelest it yea when thou sleepest ere-while it wakeneth and is in action but the spirits of these men are incarnate the things we see are nothing to the things that are not as yet seene Wherefore in the second place this must stirre up our desire further and further to peepe into these things within the vaile and long for the sight of these things that yet are folded By nature we have a desire of knowledg which maketh us long after newes where the court is c. If one should open a piece of some rare workmanship we could not be quiet till we got the rest unfolded yea this maketh some of better abilities which dwell in the utmost parts that once in their lives they will goe up to London to see the City Court King c. How should this provoke us and checke us as sluggards who care not to see further off these most glorious workes of nature and grace which our God hath begunne to unfold that long not to see the City of GOD and our Prince His deare Sonne and with Him to make our glorious aboade To thinke of these invisible things about us must affect us with a sense of our blindnesse our God is looking with a broad eye upon us good Angels armies of them about our bed bad Angels the starres not so thicke in the firmament over our heads as they are hovering to spy their advantage ô shall not we grieve that we cannot see them should thy Father and all thy brethren stand by wouldest thou not mourne to have so sicke a sight as could not discerne them and art thou contented with such weake eyes as cannot behold thy heavenly Father thy brethren and fellow servants would it not grieve thee to be as Sampson with the Philistines thy enemies about thee and eyes out wilt thou not grieve to have innumerable evill spirits about thee not being able to perceive them pray to God to open thy eyes looke into the nature of thy owne soule that will be a good introduction if thou canst find thy owne soule at the rebound of it abstract thy selfe from sensible objects ponder things intellectuall Further it is to be marked Obs 4 That our Lord CHRIST is the Creator of all the Angels all these excellent creatures were created as the matter of heaven and earth the soule of man they were not begotten of GOD The Divell would by those Primitive monsters have broached to the disgrace of the only begotten Sonne of God though the Scripture calleth us begotten of God Iam. 1.18 in regard of our regeneration yea they were created by CHRIST who is therefore called the Lord of hoasts If He had created the inferiour things only it had not beene such an argument of His power and equality with His Father But when the most divine creatures are the workes of His hands O how glorious is He This doth greatly tend to the Majesty of our King into whose government we are translated O we admire and our eyes dazle at the lustre and pompous magnificence of earthly Kings who at their Coronations make Knights create Earles Marquesses Dukes how glorious doe we count them who can give such degrees But what are these All of them flesh What are we to these Thrones Dominions Principalities Powers Angels Archangels which our King hath created It might be asked when He made these Quest The day cannot certainly be defined Answ onely these two things are certaine 1 That they were not created before that beginning wherein GOD gave being to the whole systeme of the creature for before it nothing was that is made 2 It is certaine they were created before the second day was expired 3 By analogie of mans creation so soone as his seat was perfected it is probable that proportionably when these blesied invisible mansions were finished even on the first day that then likewise the hoasts of Angels were created The use of this here so plainly set downe Vse 1 doth let us see even in this one point the great increase of light over that which Moses affordeth in all the story of the Creation they are not expressely named their weake sights not able to endure discourse of such brightnesse but our Apostle who had beene wrapt up into the third heaven doth specifie things which under the Testament lay vailed This doth let us see with how good reason our King in regard of His humane Nature is Lord even of all the Angels Vse 2 with how good reason they are bid to adore Him they accordingly did minister to Him at His birth in His temptations at His refurrection and ascension And what a spurre should this adde to us in our obedience unto Him Shall Angels and Archangels adore Him and shall not wee bee obsequious to Him Dare poore Commons deny homage to that King to whom they see great Princes in their places doe all obeysance This giveth us security that we shall have sent us the helpe of good Angels in our necessities Vse 3 why because our King is the Creator and Lord of them He hath the command of them at His pleasure We see if the
Finally doth not onely doe things evill but applaudeth others that doe so with him Which things may open this truth that naturally a man converseth and maketh a trade of evill workes for figges cannot bee gathered from thornes nor an evill tree cannot doe other than bring forth evill fruits We are no murtherers adulterers c. Object There are two sorts of evill workes Answ some apparantly such as the light of nature condemneth Others more close which have the shew of externall righteousnesse now such are honest courses world-ward without religion and the Pharisees course externally both honest and religious but yet wanting the power of godlinesse of which our Saviour testifieth That many things glorious in mans eye are abomination before God Would not every one condemne such a course in a servant if he should spend his time doing things that had no hurt in them but out of his owne head never vouchsasing to know his masters minde in any thing if he should doe the things bidden him but when his master would have them done thus he will doe them after his owne fashion and when his master saith doe such things first and chiefly after take these in hand hee shall let the principall alone and onely be occupied in the other were not this a wicked course in a servant This is the course of every honest naturall man that is no more than honest world-ward To urge upon men the unrighteousnesse of their wayes Vse 1 yea of those wayes which may be called righteousnesse in comparison of the other that they may count all losse to be found having part in grace through CHRIST To shew us the difference of one converted and not converted the one slippeth and intendeth and endevoureth to doe good though evill be present and steppeth in everywhere the minde of the other is set upon evill the one beareth the presence of it mourning under it the other committeth it willingly he lyeth in evill he taketh care to fulfill the lusts of his flesh hee is a worker of iniquitie VERSE 22. Hath He now reconciled in the body of His flesh through death to make you holy and unblameable and without fault in His sight HItherto of their former Condition Now he having beaten them downe in remembrance of their misery doth raise them up in recounting GOD's mercy Observe hence in generall As wee must looke with one eye downe to our unworthinesse Observ so wee must cast the other upon GOD's mercies to us These two doe well together the one corrects the other so that both as wholesome purging medicines without interlacing restoratives will weaken too much 1 Cor. 6.11 Such were some of you but now yee are washed c. Eph. 2.13 Now in CHRIST IESUS yee which once were a farre off are made neere by the bloud of CHRIST Tit. 3.3 4. We also in times past were unwise disobedient deceived c. But when the bountifulnesse and love of GOD our SAVIOUR toward man appeared c. This is to be noted from this that Paul doth not shew them their estate of Nature alone but being a bitter pill doth gild it over with annexing their comfortable condition in CHRIST We must learne to compound these meditations Vse now taking a course in remembring our wretched estate now refreshing our selves in recounting the blessed benefits we have by CHRIST as men will walke in some garden or orchard or go a while to some pleasant exercise when they are wearied with bodily labours 2 From this that such are reconciled Obs marke the free and large grace of God if we had beene enemies in heart only it had beene much to finde favour but where wee have made a trade of evill workes and lived all our lives in open rebellion how undeserved and how rich is the grace which giveth pardon If the King doe pardon one whose good will is doubtfull and take him to grace it is much but when one hath lived in making attempts on his person then to forget and to forgive were more than credible clemencie The love of God is seene in this Rom. 5.10 that when we were enemies He gave His Son to reconcile us It is the greatest love that ever the sons of men enjoyed 1 Ioh. 3.16 Hereby wee perceive the love of God because He laid downe His life for us Herein is love not that we loved God but that He loved us 1 Ioh. 4.10 and sent His Sonne to be the propitiation for our sinnes See how the holy Apostle speaking of the love of God still layes his finger upon the matter in this not in noble birth in high Parentage no no away with that carnall plea I hope the LORD loves me why because He hath kept me to this day and He hath given me wealth and health No in this it appeares that He died for you make this good to your soules In the time of the old Law there were as it were some shadowes and glympse of Gods love but now CHRIST is come the Sunne shines in his full brightnesse The blessed Apostle who was almost as neere CHRIST's heart as his body stands admiring at this love So God loved the world as who should say Ioh. 3.16 so wonderfull it is I cannot expresse it it even ravisheth my heart to thinke on it but so it was that God should stoope to man and Majesty to meanenesse and Heaven bow to earth The Reasons hereof are divers The first is taken from the Partie that loved us Reas 1 it was God blessed for ever had He sent to a poore man in time of misery and poverty honour or money it had not been such a wonder but that he should send his Son and that to die for us this is miraculous It hath bin heard that a man hath sent a Pearle to his friend but this was never heard that any should send his whole treasury but God hath not spared to send all His whole treasure Coloss 2.3 the Text saith that in Him are all these treasures of wisdome and knowledge Heare this all you poore creatures that have any part in CHRIST you complaine you are poore comfort your selves in this you have a treasure better than the best gold in India you have the treasures of heaven how then can you be poore Consider this when the least favour was too much for us and the smallest mercy more than we deserved or desired yet God accounted the greatest favours too little for us earth He hath given to us and that 's not enough heaven Hee hath prepared for us with the joy and glory thereof and yet that 's not enough He hath sent His Spirit to guide us His CHRIST to redeeme us nay He hath bestowed Himselfe upon us hath laid downe His life for us that by His death we might live As the person is incomprehensible Reas 2 so the excellencie of the worke is beyond our reach or conceit me thinkes this love goes beyond God Himselfe The
see one that should sinke when any thing were laid on him we would say hee were but a weake man Which convinceth that valour falsely so called Vse many thinke that valour to challenge the field and cast their gauntlet of defiance downe upon any trifling provocation to sweare GOD out of heaven if any thing crosse them but blinde men discerne not of colours this is notable impatience and weaknesse As a man whom with halfe a finger we may throw downe to the ground is a weake body So thy soule which every thing moveth out of place is a very weake spirit Marke how Long-suffering is an argument of great spirituall strength Obs 2 This is a vertue which maketh us hold out in patience under the continuance of evill on us it maketh Patience have her perfect worke and be at length no lesse than in the beginning it is not counterfeit biting in of anger by two yeares together like as in Absolom but a continuance of true patient bearing our crosse to lift up a quarter of wheat or two were rare strength though one should stand under it but a while but to carry it foure or five miles were a token of ten-fold strength So to beare our burthens any time is a fruit of glorious strength but to carry them at length argueth treble vertue To convince the false estimation of men touching this matter To assure those that long have endured Vse 2 of GOD's strength dwelling in them Now as Paul desireth these three things for the Colossians so he teacheth us thus much Obs 3 That wee have need of these vertues we have need of Patience saith the Scripture Heb. 10.36 need indeed to beare our evils to forbeare and expect the receiving of our good things wee looke for a Porter whose calling is to beare had need of shoulders So we that are called to beare many afflictions had need of patience but wee have no lesse need of long-suffering for so deepe are our staines that they will not come out unlesse we be long dowsed in these waters of afflictions which maketh GOD many dayes continue our evils Now how shal we hold under long afflictions without long-sufferance yea we have need of the joy of the HOLY GHOST No life can last without delight and though to the being it be not so necessary yet it is altogether needfull for the well being of us that like Paul and Silas we sing not able to sleepe for joy To seeke these things Vse we have need of them and may have more it is not good to seeke them when we should use them begge them before Observe how hasty and impatient thou art short-spirited not able to beare any thing Pray the Lord to give thee wisdome patiently to endure his will he will give it and not upbraid thee think how though thou art patient now yet ever and anon it is ready to be crazed yea broken in thee pray for long-suffering treasure up joy against evill houres fire doth well against winter and while thou mayest take it deny thy foolish rejoycing exercise thy heart with godly sorrow Such as sow in teares Psal 126.5 shall reape in joy We live neither having exercise of these things nor feeling want of them nor seeking after them our hearts love to be in the house of vaine mirth woe will be to this security and this laughter shall end in mourning Woe to you that now laugh Luk. 6.25 yee shall weepe VERSE 12. Giving thankes unto the Father which hath made us meet to be partakers of the inheritance of the Saints in light THus having laid downe his Prayer he commeth to mention expresly the matter of his thanksgiving which was first named in the third Verse In it two things are to be considered 1 The fact it selfe of giving thankes with the person to whom they are offered of which we have spoken something above Verse 3. 2 The arguments moving him or the things for which he is thankfull The first in those words Giving thankes to GOD the Father The matter is two-fold first a benefit a great good thing given them even an inheritance Part in an inheritance which is set downe with three circumstances 1 Their qualification which maketh them capable this goeth before 2 From the quality of their being fellow-heires with whom they were joyned the Saints 3 From the matter of this inheritance in light The second argument of his thankesgiving is a great evill from which they were delivered in setting downe which 1 Hee sheweth the point or passe from which GOD did deliver them From the power of darknesse 2 The state to which hee brought them and hath translated us into the kingdome of His deare Sonne Now to amplifie the greatnesse of this last benefit he describeth the Sonne first from the effect Verse 14. which is propounded in whom wee have redemption after expounded that is the remission of Sinnes Secondly he describeth the nature of His Person to the nineteenth Verse three wayes 1 As He was in reference to GOD Who is the Image of the invisible GOD. 2 As He was in relation to the creature in generall in those words The first begotten of every creature Verse 15. and sustainer of them Verse 16 17. 3 As He is in regard of His Church And Hee is the Head of the body the Church Then followeth the reason how came this man to be personally GOD the Creator of all things the Head of the Church It pleased the Father that in Him all fulnesse should dwell Vers 19. How come we to have redemption by Him It pleased the Father by Him to bring us to these benefits the benefit is repeated First in generall Verse 20. Secondly with application to the Colossians Verse 21 22 23. Where first he setteth downe what they had their state antecedent Secondly their state present where we have the worke of their reconciliation and the manner of working Verse 21 22. Thirdly to shake off security the condition of all is annexed Verse 23. Whence the Apostle taketh occasion to digresse in signifying his Apostolical affection to them to the eighth Verse of the second Chapter Giving thankes Observe first From his suffixing thanksgiving Obs That we must as well give thankes for the things given us as begge for that we want Many are suiters when any necessity presseth but few returne to give thankes we see it in the ten Lepers one onely returned to give thankes Eaten bread is soone forgotten that we have we take no further thought of but we must remember to couple these together For first in this is GOD's chiefe honour Reas 1 He that offereth praise honoureth me Psal 50. This is forcible to make us speed in that wee intreat Reas 2 a thankfull petitioner hath alwayes gracious hearing We have more cause when GOD hath given us faith c. to give thankes than to intreat Reas 3 for the things we have are more than those we desire the Apostle maketh
for the people yet not inferior to them Answer Emperors are so for the people that they are Lords over them and the people are for them even their Subjects and bodies politique but Saint Peter nor no Apostle are so for the Church that they are Lords of it and that the Church is their Church and body mysticall therefore they are so for the Churches that they are inferiors to them Object Was not Saint Peter and the rest immediate legates from Christ Object and had they not authority which all the Churches were to obey Answer They had yet their persons still under the Church and their worke of Ministery not to domineere over the Churches the reason is because it was the message and order of the Churches Husband which was of authority above her not their persons that did relate it If a man send one of his servants with a command to his Wife the servant when he hath got this errand is not a Lord over the Wife but a servant under her though his message from her Lord is such which she may not gainesay Fiftly Observe Obs the dignity of the faithfull and their neere conjunction with Christ they are the body of Christ not the naturall body united to the second person nor the Sacramentall body but a mysticall body such who by force of Christ His Spirit are knit to Him and receive all things from Him proportionably as the body naturall doth from the head Many other comparisons as of Vine and branches Man and Wife c. doe set it downe but none more lively then this which is the oftenest frequented To shew us the excellent condition to which we are brought Vse 1 to assure us of Christs love who ever hated His owne flesh He that toucheth you toucheth the apple of Mine eye This letteth us also see the fearefulnesse of abusing the godly that are truely faithfull Vse 2 they lift at mill-stones Lastly Obs seeing Christ is risen from the dead we must labour and strive thither also if a Captaine hath made a breach and entered the hold of the enemy will not the souldiers presse after and ambitiously affect who should get next him so we Christ hath led us the daunce and broke through the gates of death into the City of God we should affect to come after as Saint Paul did strive for conformity with Christ in this point both in the first and second Resurrection The third point is Observ That Christs Resurrection hath speciall priviledge above all others for all others before were not begotten from among the dead because they were raised up with mortality tending to death againe but our Saviour Christ in that He dyed He dyed at once not long to be held of it but in that He is risen He is raised to live for ever death shall no more have dominion over Him 2 All other rose as private and singular men not as publique persons in the name of other making hope to all the dead of their resurrection therefore they were not the first fruits duely gathered but like a singular eare of corne by occasion more timely gathered Now Christ is risen as He dyed not for Himselfe onely but for all us so Christ is risen in al our names so that as we all dyed in Him so we all are raised in Him as a Burgesse of a Parliament what he doth or speaketh it is in the name of the Corporation who doth it in him When God created Adam He made all mankinde in as much as He made him who was to be a Principle of naturall generation to all mankind conveying life and being to them in their order so when He raised Christ He raised us all in as much as He hath raised up a second Adam a Principle of spirituall regeneration even of the first and second resurrection to all Gods chosen in their order Hence it is that Paul saith Eph. 2.6 We are raised up in Christ and set in heavenly places in Him that Peter saith 1 Peâ— 1.3 God hath begotten us to that happy hope in the Resurrection of Iesus Christ Lastly He raised Himselfe as who was the Lord from heaven the quickening Spirit Destroy this body and in three dayes I will raise it up Great therefore every way is the prerogative of our Lord IESUS CHRIST even in regard of that Nature which was dead but now is alive He was slaine before the foundation of the world Hee is raised up as the hope and fore-runner of all our immortality Thou lookest at His death as thy death and against all guilt of sinne and terrour of conscience threatning the Curse doest say I have borne the Curse in my Lord Gal. 3.13 made a curse for me So against all terrours of bodily death hold this I am raised up in CHRIST for He is risen in all our names who beleeve on Him If wee beleeve that IESUS is dead and risen againe 1 Thess 4.14 so also God shall bring those who are slept in Iesus say to life eternall with Him VERSE 19. For it pleased the Father that in Him should all fulnesse dwell NOw he commeth to give a reason of the former opening the fountaine where the Man IESUS CHRIST found such grace as that in Him all of us should be redeemed that Hee should be God in Person over all creatures yea the Head of His Church filling all in all Now the Reason is here set downe to be the good pleasure of God the Father First that the fulnesse of the God-head for so it is best construed out of the second Chap. Vers 9. and not only that the fulnesse of created gifts should dwell personally in this humane Nature as a Temple 2. That this Person God-man should by the Sacrifice of Himselfe reconcile all unto God First then in generall we see Obs That whatsoever the manhood of CHRIST is lifted up unto it is the meere grace of God not the merit of the Creature What could this Man doe which could deserve this grace that it should be personally united with God and so lifted up to be incomparably above all the Angels in heaven And therefore Saint Augustine doth not doubt to make CHRIST the Sampler of GOD's free Predestination the free grace of God appearing in none so much as in Him which is the Head of all This CHRIST looketh to in His members Lord I thanke thee that thou hast beene pleased to reveile these things unto babes and sucklings and hast kept them from the wise and learned Even so O Father because it pleased thee Yea I doubt not but as God did predestinate him of grace to this honour of being God in fellowship of Person and of being the Prince of our salvation So God in the Covenant He did make with Him and the commandement He gave Him of laying downe His life did strike it and fulfill it of grace not requiring any thing Hee imposed on His Sonne more than duties of free
especially seeing God hath so disposed that the speech of the Minister reacheth to every one in the assembly being within compasse of hearing as sufficiently and effectually as if there were but one person standing before him so as every one may reape as much profit as if GOD and His Minister respected none but him The end of his Ministery was to fulfill the Word of God that is to accomplish the promise of God made concerning the exhibiting of CHRIST and the calling of the Gentiles which God fulfilled by sending the Apostles to preach CHRIST unto the Gentiles Looke Rom. 1.1 5. and Rom. 16.25 26. In regard hereof the Apostles are said to have entered upon the Prophets labours Ioh 4 37 38. and to have reaped that which they sowed because they were sent to performe and publish the performance of the things which God hath promised by the mouths of His Prophets Hereby then we learne That the Ministery especially of the Apostles and consequently of Pastors and Teachers in a proportion is appointed of God not onely to deliver and publish the promises of God but by their ministery to performe and fulfill them Which serveth greatly to commend our Ministery above the Ministery of the Prophets Vse 1 Which maketh the people more inexcusable if they profit not by it and secondly the Ministers more guilty if we strive not to adorne so excellent a ministery It may serve to confirme mens faith in the promises not yet performed which we preach and publish Vse 2 seeing we preach and by preaching fulfill many of Gods promises made by the Prophets in their times For who will not easily be induced to believe a second promise when his eyes doe see the former performed VERSE 26. Even the mystery which hath been hidde from ages and from generations but now is made manifest in His Saints THis Word of God that is the Gospell he commendeth by the quality of it calling it a Mystery as he doth also Rom. 16.25 Ephes 3.9 which is a word borrowed from the superstition of the heathen specially the Aegyptians whose religion was called a mystery and a secret because their religion was kept hidden from the people and was knowne only to themselves being expressed by pictures of birds and beasts so as the people might not understand it wherein the Papists agree well with them who would not have the people acquainted with their religion but to depend upon their Teachers Observe hence Obs The Gospell is a mystery that cannot bee attained to by any wit or learning of man All the Philosophers and wisest men of profoundest learning were never able to discover these mysteries of the Gospell they are such secrets as could never enter into the heart of any man to conceive 1 Tim. 3.16 Great is the mystery of godlinesse God manifested in the flesh To know the Fatherly nature good will and mercy of God in CHRIST to know the eternall purpose and counsell of God to save us and bring us to glory us I say that are by nature sinners rebels to His Majesty for us to be reconciled to God here was a mystery to the world beyond all apprehension of men and Angels that Christ should be borne of a Virgin that the eternall Sonne of God the Lord of life should suffer death and be raised up againe by His own infinite power that we should be justified by the righteousnesse of another that these bodies after a dissolution to dust should be raised up in their numericall parts and live againe with God in glory c. Well may we understand these glorious and transcendent mysteries but we cannot possibly comprehend nor conceive them but cry out ô the depth of the wisedome of God c. Now the Gospell may be called a mystery in three regards 1 Absolutely because it is a thing of it selfe within the will of God which no creature by it selfe is able to know if a thing within my mind be such that no creature can know it further then I make it knowne none knoweth the things in man but the spirit of men how great a deepe and secret is that which is within God Himselfe Thus it ceased to be a Mystery when GOD did first reveile it 2 But yet a Mystery still in regard of the spare revelation and small number of those to whom it is made manifest For a thing is not onely hid while I keepe it in my selfe but while I shew it only to some few persons more neere me it is a secret matter still If the King acquaint some two or three of his most neere favorites with a secret it remayneth hidde still and a secret in comparison of things commonly knowne Thus was the Gospell a mystery when it was made knowne to the people of the Iewes onely but continued no longer a mystery in this sense when now it was notoriously published to all nations 3 The Gospell is still a mystery when it is now divulged in regard of those whose eyes are not opened to see it and their eares boared to attend to it as newes so common every where that they are no newes are still secret to such who being deafe have never heard of them thus it is at this day a hidden riddle to many Christians by outward profession No mervaile then to see so many men Vse 1 yea so many wise and learned men ignorant and erring concerning the Doctrine of the Gospell it is not every mans case to understand a mystery untill the spirit of the Lord come there is a vayle over our eyes that we cannot possibly discerne the wisedome of God Saint Paul was quicke sighted no Cyclop that held the truth in unrighteousnesse but in all the learning of the Pharisees very exact yet he could not discerne these matters till the Lord pulled downe the scales from his eyes and shined to his heart with a glorious light from heaven We see what we must impute our not profitting unto Vse 2 even this that we have not gotten the eye-bright of the Spirit wherewith our eyes should be cleered we doe many like the Woman who going to bed seeing and in the night taken blind waking in the morning complained of the Curtaines So we not discerning of our spirituall blindnesse we complaine of the Curtaine strange manner of teaching obscure speaking perplexed sentences I know not what in the Teacher when in truth the fault is neerer home we are too much in our owne light not knowing our selves for the points of the Gospell are not darke in themselves but that they light into the hands of such darke expositors as we are in whom is nothing but darkenesse so that we had neede to pray with David Lord open mine eyes Psal 119. that I may see the wonders of thy Law We see what great cause we have to mervaile at the goodnesse of God towards us who hath vouchsafed to reveile this blessed mystery unto us Of this mystery hee saith that it
I will bee to them saith God a Covering and a shadow in the day from the heate and for a place of refuge and for a Covert from storm and raine That is You shall be as men within doores others shall be as men without doores And the Apostle sayth 1 Cor. 3.17 Him that destroyes the Temple him shall God destroy For it is His Temple and Christ will not suffer His house to bee pulled downe over His head for it is the place where Hee dwelleth He will protect and defend them If you would therfore have a greater measure of grace comforting and refreshing you Vse if you would be full of life and grace then fasten your eyes upon Christ the fountaine But it is your fault you desire grace remission of sinnes and the parts of Sanctification abstracted from Christ we goe to God and thinke not of Christ but get Christ into your hearts get Him knit to you and then you shall receive grace from Him Looke as it is with a Wife in marriage of her husband she must not thinke of the Titles wealth and honours that he brings separated from her husband if she doe it is an adulterous thought but she must first take her husband and then take those things that are derived from him So let us first get our selves united with Christ cleave to Him live to Him get our hearts moove to Him in holinesse and righteousnesse and then looke for remission of sinnes adoption and reconciliation and every particular grace from Him If a man will have the treasure he must first have the field he must not thinke to have the treasure abstracted from the field but first get the field and then digge for the treasure First get Christ in whom are hid all treasures and then receive them from Him Remember still that Christ must first dwell in your hearts for although the spirit doe immediately act all yet it is CHRIST Labour therefore to be knit to Christ more and more and as you are neerer in union with Him so He dwells more in your hearts As there are degrees of light from the Sunne as it is higher or lower So there are degrees of Christs Vnion and habitation and of all the effects of His cohabitation labour therefore to get Christ into your hearts more and more How shall we doe that 1 Labour for a contrite and humble spirit for there CHRIST dwels and delighteth in such a soule Esay 57.15 He hath but two places to dwell in the highest heavens and an humble heart 2 Againe the lesse you love your selves and the more you emptie your selves the more will Christ dwell in you the cleaner you keepe your hearts the more unspotted the more pleasure and delight will Hee take to dwell in you 3 The larger spirit any man hath the more rich in grace any man is the larger the house is the more Christ will delight to dwell there Which is Christ in you the hope of glory This Christ he describeth by His effect toward us calling Him the hope of glory that is He in whom and by whom wee hope and looke for glory Observe hence Doct. Christ is he in whom we hope for glory Hereupon He is called Our hope 1 Tim. 1.1 God that cannot lye hath promised to give us further assurance of of it He hath lift up Christ on high placed Him at His right hand farre above all Principalities and Powers and made Him partaker of His glory when He shal appeare then we shall appeare with Him in glory this wee wait and looke for this is our rest What then though shame and reproach befal us in this world Vse Let us beare it with patience and with joy look up to the glory prepared for us And what if armies of evils meet with us here below and troopes of miseries follow us at the heeles By the helpe of Christ wee shall overcome them all and be more than conquerours and in the end be crowned with a crowne of immortall glory There wanteth nothing but a little waiting Yet a little while and He that shall come will come and will not tarry Behold Hee commeth in the clouds and His reward is with Him In the meane time let us live as those that looke for His glory and not dishonour our selves with base actions of sinne who are appointed for such glory VERSE 28. Whom we preach admonishing every man and teaching every man in all wisdome that we may present every man perfect in Christ Iesus HAving thus by occasion of speaking of his ministery Verse 25. expressed the subject of it namely the mysterie of the Gospell He returneth now to speake of his ministery againe and of his faithfulnesse and diligence in the execution of it First that which was common to him with Timothy and other Apostles Verse 28. Then that which was proper to himselfe Verse 29. His faithfulnesse and diligence appeares almost in every word of these two Verses Where first observe generally that these two things Doctr. Faithfulnesse and diligence are required of every Minister in his place and calling they are required of every man in his calling but of a Minister in a speciall and singular measure For whether wee looke to the Lord that hath put him in trust or to the things committed to his trust not crownes nor kingdomes but the soules of men who should be faithfull if not he who diligent if not he To whom or wherein will he be faithfull that is not faithfull to God and in these things to whom or wherein will he be diligent for conscience sake that is not diligent in serving the Lord in these things And if he be cursed that doth the work of the Lord negligently withholding his sword from bloud how much more is hee accursed that doth the worke of the Lord in saving mens soules negligently Which our SAVIOUR would have done with such expedition that He forbade His Disciples going about that businesse to salute any man by the way Particularly their faithfulnesse appeareth both in the subject matter and in the manner of preaching For the matter it must bee in generall with all the Word of God concealing nothing that is convenient Act. 20.20 I kept backe nothing that was profitable unto you c. I will give you Pastors after mine owne heart Ier. 3.15 and they shall feed you with wisdome and understanding But Principally they must instruct them in the doctrine of repentance and remission of sinnes in the Name of Christ Secondly in the doctrine of Faith in Christ for Hee is the Bread of life Repentance is but the sowre salled it is the Lambe that makes the feast 1 Cor. 2.3 I cared to know nothing amongst you but Christ crucified Thirdly with the doctrine of good works 1 Tim. 15. Let them that have beleeved have care to shew good workes teach these things they are good and profitable This is for the matter The faithfulnesse of a Minister is seene also in
eleventh and twelfth verses the other followeth For the former three things are to be marked for the opening of it 1 He setteth downe the benefit In whom ye have been circumcised with circumcision not made with hands 2 He setteth down in what this benefit did formally consist viz. In putting off the bodie of sinnes viz. the flesh the originall corruption dwelling in spirit and flesh through Christ's Circumcision 3 He noteth the maner or instrument by which Christ did further work and seale up in them this benefit mentioned being buried with Him in Baptisme The intent of it is to confirme the former truth That they were not to follow any thing which is not after Christ and standeth not with walking in Him thus You must not listen to any thing which draweth you from Him who hath taken from you the masse of your naturall corruption But it is Christ in whom your hearts have beene circumcised from selfe-love of this world and the things of it and all other evill inclinations Therefore you must not follow the deceitfull vanities which are not after Christ but seduce you from Him First then that the Apostle doth to this purpose bring in this benefit Doct. We see what is an excellent meane to hold us fast to Christ to remember what great evill of sinne He hath subdued for us and taken from us Truely when we fall from Christ either to seducing errours in judgement or errours in practice it commeth hence as Saint Peter intimateth We forget that we were washed from our sins in His bloud Did we confidently weigh what we have received from Him wee could not but cleave faster to Him If a man did heale us of some deadly leprosie could we forget duty to such an one while wee remembred this great good we had received from Him So here much more while Aegypt kept in minde what Ioseph had done for them they clave to him in those he left behinde him but when new came up who knew not or regarded not what good they had received they turned Turkes to him in his Seed whom they were to have honoured So here Wherefore Vse let us hence marke how wee may strengthen our selves in cleaving to Christ ponder upon the mercy He hath shewed thee in healing in some measure the corruptions of thy nature Say with thy selfe shall I start from Him who hath done such wonderfull things killed this life of my owne in sin which I have felt so strong and lively in me healed such a leprosie as is above all I can speake or thinke Doe it the rather for we are like those Israelites all their deliverance out of Aegypt was quickly forgotten and this made them upon all occasions start aside like a deceitfull bow Againe we are weake in judgement babes in understanding and know not the things bestowed on us Thirdly Satan is most malicious to keepe us at least from thankfull considering of GOD's blessings when he cannot hinder us from receiving them In whom yee are circumcised with circumcision not made with hands Doct. Observe hence What Christ hath done for us who are in Him Hee hath given us a spirituall Circumcision Here are two things to be opened 1 The Circumcision it selfe 2 The Author of it The first is specified by this distinctive propertie it was not made with hands that is such a Circumcision as was spiritually wrought in their spirit not in their flesh the old Testament distinguisheth it by calling it the Circumcision of the heart Deut. 30.6 Ier. 4 4. And the Lord thy God will circumcise thine heart This is no small benefit it was a priviledge to have Circumcision in the flesh it was GOD's Cognisance as being the signe of a confederacie with GOD it was a seale confirming him that beleeved by it that God would take away his sin both by not imputing it and killing it Rom. 4.12 for so Saint Paul saith of Abraham's circumcision But yet many had this whose Circumcision was before GOD as nothing to them Wherefore if this were a priviledge what a gift is this to have the heart circumcised with the finger of God 2 Againe for the Authour of this benefit in the Law the Priest did circumcise the males brought the eight day and it was no small thing that God by His Minister should doe so to an infant but to have our High Priest in Heaven who is the great God handle our leprous hearts and by force of His Spirit take off the corruption which sticketh faster to our spirits than our skinne doth to our flesh what a prerogative is this this then must stirre us up to thankfulnesse It doth shew us whither we must have recourse when we feele the remainders of our corruption cleaving to us Vse as selfe confidence whorish love of the creature self-love we must come to Christ He is our Priest who onely can take away this impure fore-skin of our hearts that even as they brought their young ones in the Law to the Priest so must we bring our selves by a renued faith every day to our LORD IESUS and pray Him to goe through with this His Circumcision which Hee hath begunne in us 2 This is to be noted that he calleth it not made with hand Whence observe Doctr. That no outward action of the hand of man reacheth to the cleansing of the soule The hand of man putteth forth no efficiencie to that which is done in the heart as nothing that goeth into the body can defile it so nothing that is done to the body can sanctifie it This maketh Saint Paul say That he that planteth and he that watereth is nothing for a bodily action can worke nothing but a bodily effect Which is to be observed against the Papists Vse who will have the Priest's action lifted up by GOD to the taking away of the soules sin but then it could not truly be said that the removall of corruption from the spirit were not done with the hand of man as because God doth by meats maintaine our life He by His blessing giving that vertue to them it cannot be truly said that our life is sustained by meat and drinke Now to the second thing in the putting off Observe That sinne and grace are to the soule Doct. as apparell is to the body therefore he saith by putting off the body of sin that is the flesh the body this is a borrowed speech because that as mans body is a systeme or a frame not having one but many kindes of members So sin is such a frame of corruption as containeth in it many distinct kindes which are as members of this masse of corruption Coloss 3. â—â— Rom. 6. But it may seeme strange that he sorteth these metaphors of putting off a body when clothes not bodies are put off But you must know that the body is the soules rayment as it were and therefore the soule is most fitly said to put off a body the body of corruption the flesh this
was in the name of us all and had in it a seed-like vertue to worke the resurrection of us all Hence it commeth that we no sooner come to be in Him but the power of His resurrection is felt of us making us rise to newnesse of life 2 Cor. 5.17 In Christ all things are new Whosoever have learned CHRIST as the truth is in Him have so learned Him as they are dead to sinne the life of the old man is killed and they are alive in the life of grace For looke as a member truly by inward ligaments knit with a living head hath life in it so wee when we come to bee in Christ raysed up and living to God in life glorious we cannot but live in Him Wherefore how woefull is the state of many that professe Christ yet live in ignorance Vse know not what a resurrection meaneth are dead while they live in all kinde of fin and wantonnesse these never were in Christ but like as glasse eyes are set in the body or wooden legges which being by outward meanes joyned to it doe not receive life and sense with other members Wee never knew communion with him who is the quickning spirit if we be dead in our sins 2 Observe What it is that maketh us rise to new life Doct. viz. faith on Christ We are sayd to live by faith because after some sort it is life but most properly it bringeth life into us He that believeth hath everlasting life fully in Christ his head inchoative or imperfectly in himselfe For as in bodily death the reuniting of the soule with it doth make it rise againe and become a living body so faith as a spirituall vinculum tying God who is the soule of our soules againe unto them they which before were dead are anew quickened Thus then as an instrumentall cause of our conjunction with God in Christ who is our life it may be sayd to quicken us or rayse us up though further faith it selfe may bee conceived as a part of this life For as the soule died in falling into ignorance of God estranged from the life of GOD through ignorance in them Ephes 4.18 so comming by faith to know God it beginneth to live Ioh. 17.3 hence to know God in Christ faith being an affianced knowledg is life everlasting This then is the first thing which God worketh in us as the beginning and instrumentall cause of our other following life even as in our waking from our naturall sleepe which is a shaddow of death first the eyes open and then our senses and motions doe come fully to us in their order So in awaking from this sleepe of sin first the eye of faith lookes up to GOD and that invisible world then our life returneth more fully the spirit of God from Christ working it in us Marke then hence Vse that all such beliefes as make not new creatures are not sound faith toward CHRIST the reason is playne a true faith bringeth Christ to live in us Now as a quickning soule cannot returne into the dead body of it but there will be new life So Christ that quickning spirit cannot returne to live in a dead soule but needs it must bee raysed up Wherefore if wee feele no life but that we brought from our mothers wombe let us cast downe our selves we have not yet truly believed and we see how our faith doth not shut out good life as the Papists slander us but bringeth it forth as an effect which cannot be severed Finally Vse hence men may assure themselves of the truth of their faith if they bee renewed in life The last thing here to be noted is Doctr. That the omnipotent action of God which raysed Christ from the dead is it that begetteth faith in us Eph. 1.19 It is called the exceeding greatnesse of His power toward us which believe according to the working of His mighty power Faith is the eye of the soule by which we looke upon CHRIST it is the hand by which we receive all good from Christ Now if a man be borne blind or borne without a hand an eye that seeth but these aspectable creatures and discerneth not distinctly but things at hand a hand that cannot reach an ell or two from us yet all the world cannot supply these nor no power but His onely that created the body how much lesse then shall any power bee able to give us that eye which looketh within the vayle that hand which claspeth Christ in heaven but only the Almighty power of God But what Object doth that power that raysed Christ rayse us up Yea that power though daily continued Answ as the Lord creating Adam and Eve with the law of propagating all the race of mankind did by that power which created and coupled them after a sort make all mankinde though the Father and Son and spirit doe still worke in continuing that first power put forth So here GOD raysing Christ up in whom we all were that he might be a roote and fountayne of supernaturall life to us all that power may be sayd fitly to rayse us all Wherefore let us learne to admire and give glory to GODS power which worketh our fayth Vse 1 if we saw a man raysed from the dead ô how would we speake of such a wonderous power but this is the same that raised Christ from the dead which raiseth us to believe If we creepe up from some deadly sicknesse we tell what a power of God it was to rayse us But when our soules creepe out of darknesse and death to believe on the living God it is as nothing with us This teacheth us whither we must fly for the strengthening and susteyning of our fayth even to this power Vse 2 the same power that made all things upholdeth all things He that knoweth how all the considence of his heart is set upon himselfe and the creature how his reason and senses and his own inclination which is not quieted but in outward meanes how Sathan and the course of this world resist us in believing he cannot but confesse it is the Lords power that first brought him to it and that must keepe his faith from fayling Lastly we see hence how wide they are Vse 3 who never felt any want of such a power who thinke of fayth as a thing they have alwayes had since they came to reason Yea Papists that if GOD offer hold it in the power of man to believe when God sheweth the promise and inlighteneth the mind VERSE 13. And yee which were dead in sinnes and in the uncircumcision of your flesh hath Hee quickened together with Him forgiving you all your trespasses NOw he commeth to repeate this benefit insisting more largely upon it and first he setteth downe the state of them before they were quickened Secondly the quickning of them Thirdly the manner of the action the order in which he quickened them which standeth in a threefold antecedent in nature before
dying was after a sort all of us for in our Nature Hee made Himselfe one with us and had us all by name as a body unto Him and all our sinne He tooke as His owne having made Himselfe one mysticall Person with us Secondly you must know that CHRIST thus having us all with Him as members belonging to Him through the gift of His Father and having all our sinne made His He dyeth for us all and for the abolishing of all our sinnes so that we all lye dead with Him and out sinne is all crucified with Him for it beginneth not to be crucified when wee dye to it no here was the beginning of it Thirdly CHRIST lying dead with all His dead in Him having taken away the guilt and wrought the death of sin in all His or the death of all His members to sin CHRIST with His body being dead is raised and receiveth that treasury of supernaturall life which is to be derived in the order of it to all His so that CHRIST rising all of us rise in Him as our Head for the members have society in whatsoever is done in the Head 2 As a thing may be said to be in the cause of it so was all our resurrection in His which was to be the cause of all our resurrection As Adam and Eve were the cause of propagating a naturall life to all mankinde Fourthly CHRIST thus raised and made the conceptacle and fountaine of supernaturall life sendeth out His vitall influence into such as belong to Him 1 By faith giving them a being spirituall or an union in Him even as Adam gave a naturall being or participation of his substance unto his members 2 He doth send into them thus united with Him the Spirit of life from Himselfe that is the HOLY GHOST to dwell in them by the created gifts of grace which is life supernaturall They shall heare my voice who are dead that is they shall beleeve and they shall live 3 CHRIST doth successively perfect this life never leaving till He have in soule and body conformed us for our module to His blessed Soule and glorious body And these may serve to open this point of beliefe The difficulty of conceiving it commeth hence 1. That we know not how straitly and neerely we are united to Him for as all were within the loynes of Adam by the determinate Counsell of GOD to come from Him so all the Elect by GOD's predestination and donation were within CHRIST as one in Him and with Him 2. Wee are not able to see that vertue of His resurrection The use is first Vse to incite us to seeke to have our eyes opened that we may know the treasury of good things we have in CHRIST and the power which Hee hath put forth in us We should love CHRIST a thousand times more if wee knew feelingly what Hee were to us We are not able to see how we in the womb are formed how much more will our eyes dazle here further than GOD doth cleare them This also must make us hold to our head CHRIST even as we will have life in us get a member away from having communion with the Head it is presently livelesse having neither sense nor motion So in us with CHRIST We see whither we must have recourse for life Even to CHRIST Come to me and your soules shall live to GOD in our Nature looke at thy owne flesh in heaven and draw from it as a Conduit-pipe increase of grace sent thee from it by the Spirit which dwelleth with it Having forgiven you all trespasses Now he commeth to the order of our new quickening which hee setteth downe by three antecedents which made way to it 1 He pardoned our sinne 2 He crossed our Bill 3 He freed us from the power of Satan and all infernall spirits Before I enter them let this in generall be premised to cleare the text Suppose that we stood in great debt unto any say againe that he had to shew for all the debt under his owne hand Put the case thirdly that wee were cast into prison and in the custody of some Gaolour or any officers to that purpose If hee at whose suite wee are in hold be willing to set us free what doth he first he doth pardon the debt Secondly he doth Cancell our bills and bonds for he that keepeth our bonds seemeth not to forgive nor willing to let us goe otherwise than that he may have a saying to us when he pleaseth Thirdly he doth release his action and setteth him out of bands that held him and after all this dismisseth him to his liberty So here we are in for debt such debt as toucheth life it selfe the matter is under our owne confession the Divell holds us under chaines of darknesse GOD is willing to restore us to life 1 He pardoneth our faults 2 Rendeth the Articles of our confession 3 Taketh us out of their hands who were ministers of His justice in the close keeping of us This shall suffice to illustrate it in generall We see hence Doct. That in order of nature first we have pardon of sinne before wee have the life of grace begun in us there must be a removall of evill before there can be a conferring of good Thus in CHRIST Himselfe He was acquit from all our sinne which was upon Him before He was raised up yea if the least sinne of any of us who are His had beene unanswered Hee had not beene raised up and for this cause Rom. 4.25 The raising of CHRIST is said to be our justification that is God in raysing Him up did manifest that Hee was fully answered for all our sinnes so that we now are quit from all our sinnes in CHRIST our Head Even as if one lye sentenced a dead man for treason against the King he cannot have His life given him but pardon of his fault is first given So here answerably we are not restored to feele the life of God take place in us till our sins which caused our death are removed In a sinners restoring this is the order 1 God by faith setteth Him into CHRIST who is His righteousnesse in whom belongeth to Him forgivenesse 2 God when by beliefe He is in CHRIST doth pronounce Him just or acquit Him from sinne 3 The LORD doth send the Spirit of His Son into His heart This is the order in Nature though in time these things goe together This is to be noted against the Papists who when a sinner hath by deadly sinne lost the life of grace as they say though he after come to have never such love to God yet will not have the sinne forgiven till the Priest hath absolved him As if God did restore the life of grace before He gave the pardon of sinne This out of the order The words have foure things to be marked 1 Who forgiveth God the Father He raised up both CHRIST and us when He had forgiven 2 The manner of forgiving in