a subiection to all the ordinances of CHRIST Thus of Presentation Sanctification followes Holy vnblameable and vnreproueable in his sight At the first sight I should encline to vnderstand these words eyther of Iustification or our consumate holinesse at the day of iudgement but that the sway of interpreters force me to expound them of Sanctification It is greatly to be weighed that a man in this life should be heresaid to be holy vnblameable and vnreproueable or as the other Translation hath it without fault in his sight For the better conceiuing of it wee must compare with these words other Scripture wherein is giuen vnto the godly that they haue cleane hands and a pure heart Psal. 24.4 that they are pure Prou. 21.8 vpright in heart Psal. 97.11 sanctified throughout 1 Thes. 5.23 perfect or vndefiled in their way Psal. 119.1 perfect 2 Cor. 13.11 Phil. 3.15 Matth. 5.48 faultlesse Iud. 24. without spot and blamelesse 1 Pet. 3.14 walking in all Gods wayes 1 King 8.58 and that they keepe Gods couenant Psal. 25.10 78.8.10 132.22 Thus Noah is said to be perfect Gen. 6.9 Ezekiah walked before God with a perfect heart Esa. 38. Dauids heart was perfect 1 King 11.4 Zachariah and Elizabeth were both righteous before God and walking in all the commandements of the Lord blamelesse Luke 1.6 The question is how those sayings should be true and in what sence they are ment And for the clearing of the doubt the way is not simply to reiect the propositions as impious and vntrue and hereticall as some ignorant and malicious persons doe but seeing they are the sacred words of Scripture to consider what it is may be attained and what God requires of vs. To thinke with the Papists or Anabaptists that any mortall man can performe the obedience required in the morall Law perfectly so as neuer to commit sinne against the Law is a most blasphemous detestable and cursed opinion for there is no man that sinneth not the best of the Saints haue had their thousands of sinnes But those places are to be vnderstood of the righteousnesse of the Christian as hee is considered to be vnder the couenant of grace and the Gospell not of legall perfection but of an Euangelicall innocency and vprightnesse Not as their workes are in themselues but comparatiuely eyther with the workes of wicked men or as they are in their desire and endeauour and as they are presented in the intercession of Christ who couers the imperfectâ—ons that cleaue to the workes of the faithfull Sometimes the faithfull are said to be perfect that is strong men in CHRIST compared with the weake Christian and Infant in grace so that weâ— see what a Christian in this life may attaine vnto the rigour of the Law being taken away in the couenant of grace and the imperfections of his workes and fraâ—ltie being couered in Christs intercession Holy This word Holy is the generall and comprehends the other two For holinesse is eyther internall and that is expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnblameable or externall and so it is exprest in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnreproueable Holinesse is giuen to God and so essentially to the spirit of God and so effectiuely because it workes it in others to Christ as hee deriues it by influence to his members To Angels Matth. 25. to sacrifices by way of type to the Couenant of GOD as it promiseth holinesse to the faithfull to the Prophets as Teachers of holinesse to the Scriptures as the rule of holinesse to places for the holinesse of the subiect but heere it is a glorious adiunct conferred vpon the faithfull by Christ. Concerning holinesse of heart and life in generall there are here foure things to be noted 1. The necessitie of it we can neuer be reconciled or glorified without it Tit. 2.12.13 2. The difficultie of it lesse then the power of Christ crucified cannot make men lead a holy life 3. the meritorious cause of it holinesse is merited by Christ as well as saluation 4. The order men must first be reconciled to God before they can get holy grace or lead a holy life Vnblameable Christian perfection hath two things in it First vprightnesse of heart noted by this word Secondly vprightnesse of life noted by the word following Internall perfection or holinesse must haue these things in it First the staine of former sinnes must be washed away with the teares of repentance Secondly the inward worship of God must be set vp in the heart some impressions men haue of an externall worship but of the inward worship men are naturally almost wholy ignorant God is inwardly worshipped by the constant exercise of grace from aboue as Loue Feare Trust Delight Desire c. 3. There must be in vs an assurance of Gods fauor 4. There must be a freedome from preuailing euils in the mind or affections as ignorance wicked thoughts errours in the affections or impatiencie lust seruile feare of men malice c. 5. Hypocrisie must not raigne our desire must be more to be good then to seeme so 6. Our whole heart must be set vpon Gods whole Lawe to haue respect vnto all Gods Commandements God abhorres a diuided heart a double heart 7. The minde must be set vpon heauenly things and conuerse in heauen Where these things are happily attained vnto there the heart is vpright whatsoeuer defects or infirmities be in it these things are different in Christians in the degrees for there is an infancy and weaknesse in sanctification as well as Faith The signes of an vpright heart are these first it desires perfection secondly it will not cease well-doing for crosses thirdly it will serue God though alone fourthly it will not follow the eye it is not sensuall fiftly it reioyceth in the loue of CHRIST aboue all things sixtly It will smite for lesser sinnes as Dauids did 2 Sam. 24. seauenthly it is constant That we may attaine an vpright and vnblameable heart in generall wee must get a new heart in particular 1. wee must by mortification circumcise our hearts 2. we must get Gods Law written in our hearts 3. we must seeke and loue puritie of heart 4. we must keepe our hearts with all diligence lastly wee must walke before God Motiues to inward holinesse First wee shall neuer see the righteousnesse of God imputed till we be vpright in heart Secondly a pure heart is one of the clearest signes of a blessed man Thirdly God searcheth to finde what mens hearts are as well as what their liues are Fourthly the eyes of the Lord behold all the earth to shew himselfe strong with all them that are of a perfect heart Fiftly light is sowen for the righteous and ioy for the vpright in hart Lastly the whole 125. Psalme incites hereunto
AN EXPOSITION VPON THE EPISTLE TO THE COLOSSIANS Wherein NOT ONELY THE TEXT IS Methodically Analysed and the sence of the words by the help of VVriters both ancient and moderne is explayned But also By Doctrine and Vse the intent of the holy Ghost is in euery place more fully vnfolded and vrged And besides The very marrow of most Common-places is aptly diffused throughout the body of this EXPOSITION as the nature of of this kinde of Teaching would beare And further Many chiefe Cases of CONSCIENCE are here resolued ALL With conuenient Varietie and Breuitie Being The substance of neare seauen yeeres VVeeke-dayes Sermons of N. BYFIELD late one of the Preachers for the Citie of CHESTER 1 PET. 5.10 The God of all grace who hath called you vnto his eternall glory by CHRIST IESVS after that yee haue suffered a while make you perfect stablish strengthen and settle you LONDON Printed by T. S. for NATHANIEL BVTTER and are to be sould at his Shop at the signe of the Pide-Bull in Pauls Church-yard neare to S. Austins Gate 1615. TO THE RIGHT HONORABLE EDVVARD LORD RVSSELL Earle of Bedford and the Ladie LVCIE Countesse of Bedford Grace and Peace be multiplied with increase of all honor and happinesse for euer Most noble Lord and my very honorable good Ladie THIS Epistle to the Colossians containes an excellent Epitome of the doctrine expressed in the rest of the books of the old and new Testament as will appeare by a briefe delineation or adumbration of the proportion and parts of that sacred bodie of truth paralelled with the seuerall parts of this Epistle vsing the benefit of this Commentarie vpon it The whole word of God may be diuided into two parts the first concernes faith or what we must beleeue the second loue or what we must doe So the Apostle deuided it as may appeare by the patterne vsed in their times which stood of two parts faith and loue 2. Tim. 1.13 And so is this Epistle deuided for in the two first Chapters he tellâ— them what they must beleeue and in the two last what they must doe Now faith looks either vpon God or vpon the world In God two things are to be beleeued 1. the attributes of the essence 2. the trinitie of the persons The attributes vnfold the nature and proprieties of God such as are his power glory knowledge and the like of the power of God yee may read Chap. 1.11 2.12 of the glorie of God Chap. 1.11 3.17 of the knowledge of God Chap. 3.10 The Persons are three the Father Sonne and Holy Ghost of the Father chap. 1.2.12 3.17 of the Sonne chap. 1.2.13.15 c. of the Holy Ghost chap. 2.19 Thus of God In the consideration of the world faith is taken vp especially about the creation of it and the gouernment of it In the creation it viewes the mightie workmanship of God making all things of nothing euen the very Angells as well as men and other creatures of the creation chap. 1.16 of Angells also chap. 1.16 both good chap. 2.9 and euill chap. 2.15 The gouernment of the world is two waies to be considered First in the generall disposing and preseruation of all things Secondly and principally faith is taken vp about the consideration of the gouernment of Men in the world of the generall prouidence chap. 1.16.17 The prouidence of God ouer man may be considered according to his fourefold estate 1. of Innocencie 2. of Corruption 3. of Grace 4. of Glorie In the estate of Innocencie faith chiefly beholds and wonders at the glorious Image of God in which man was created of this Image you may read chap. 3.10 by analogie In the state of Corruption two things do offer themselues to our dolefull contemplation 1. sinne 2. the punishment of sin Sinne is both originall and actuall of originall sinne chap. 2.13 of actuall sinnes chap. 2.11.13.3.5.6 of the punishment of sinne chap. 3.25 2.13 3.6 In the state of Grace faith viewes three things 1. the meanes of grace 2. the subiect 3. the degrees The meanes is either before time or in time before time t is the election of God of which chap. 3.12 in time the meanes chiefly is Christ and the couenant in him In Christ two things are to be considered his person and his office The theorie concerning Christs person is twofold 1. concerning his two natures 2. concerning his twofold estate in those natures The natures of Christ are two humane and diuine ioyned in the bond of personall vnion of the humane nature chap. 1.22 of his diuine chap. 1.15.16 c. of the vnion of both chap. 2.9 The state of the person of Christ is twofold 1. of humiliation 2. of exaltation His humiliation comprehends 1. his incarnation as the antecedent 2. his obedience to the law of Moses 3. his passion of his incarnation and obedience impliedly in diuers places of his passion chap. 1.14.20 22.14.15 His exaltation comprehends his resurrection ascension and session at the right hand of God of his resurrection chap. 2.12 of his sitting at Gods right hand chap. 3.1 Thus of the person of Christ. The office of Christ is to mediate between God and man The parts are 1. his propheticall office 2. his priestly office 3. his regall office His propheticall office stands in propounding of doctrine and in making it effectuall by his spirit His priestly office stands in two things 1. Expiation of sinne 2. Intercession for vs to God His regall office is partly in the gouernment of the Church as the head thereof and partly in the subduing of the enemies of God and the Church of the treasures of wisdome in Christ as a Prophet chap. 2.3 of the sacrifice of Christ as a Priest chap. 2.14 of the headship of Christ ouer the Church chap. 1.18 2.19 Thus of Christ. The couenant followeth which is considered both in it selfe and in the seales of it though the couenant of works be accidentally a meanes to driue vs to Christ yet the proper effectuall meanes is the couenant of grace which God hath made with the elect in Christ this being recorded in the word of the Gospell both in the old and new Testament is the ordinarie meanes by the power of Christ to conuert soules to God by the preaching of it in the ministerie of his seruants of this chap. 1.6 The seales of this couenant are the Sacraments both of the old and new Testament of the old testament was Circumcision and the rest of which chap. 2.11 of the new testament are baptisme and the Lords Supper of baptisme ch 2.12 Thus of the meanes of grace The subiect of true grace is the Church the bodie of Christ vnited to him by mysticall vnion The Church consists of two sorts of men Ministers and people of the Church in generall with her vnion with Christ chap. 1.18 19 20. 2.19 of Ministers and peo-people with their duties chap. 1.25 28. 2 1. and in diuers other
resolue that we are not our owne men any more to doe what wee list Neyther ought wee to be seruants of men Besides if there had beene merit in the workes of the Law the Sonne of God needed not to haue shed his bloud and seeing it is shed wee neede no other Mediator nor workes of satisfaction or superrogation Forgiuenesse of sinnes The doctrine of remission of sinnes is many wayes comfortable it is a comfort 1. That sinnes may be remitted 2. That this remission may be applyed particularly thou maist haue it and keepe it for thy selfe 3. That if our sinnes be once forgiuen they can neuer be laid to our charge more they returne not 4. That where God forgiues one sinne hee forgiues all sinnes 5. That where God forgiues sinne hee heales the nature where hee iustifies hee sanctifies An earthly Prince may forgiue the Felon but hee cannot giue him a better disposition but GOD neuer forgiues any man but hee giues him a new heart also 6. That where God forgiues the sinne hee forgiues the punishment also Lastly that by remission of sinnes wee may know our saluation Secondly as it is a comfortable Doctrine to faithfull men so it is a terrible Doctrine to wicked men and that many wayes first all mens sinnes are not forgiuen secondly all neede remission of sinnes thirdly if sinne be not forgiuen it makes men loathsome to God which the word couer importeth it sets the Soule in debt it seperates betweene God and vs and hinders good things from vs it defiles it remaines vpon Record written with a pen of iron and with the poynt of a Diamond it causeth all the disquietnesse of the heart it is the cause of all Iudgements It brings death Thirdly a Question is here to be considered of viz. What should a man doe that hee may get a comfortable assurance that his sinnes are forgiuen him Ans. He that would be assured of remission of sinnes must doe these things First hee must forgiue other men their trespasses against him else hee cannot be forgiuen Secondly he must search out his sinnes by the Law and mourne ouer them in Gods presence striuing to breake and bruise his owne heart with griefe in secret in the confession of them to God Luke 4.18 1 Iohn 1.9 Hos. 14.3 Zach. 12.12 to the end 13.1 Thirdly vvee must take heede of the sinne against the holy Ghost which beginning in Apostacy is continued in Persecution of the knowne Truth and ends in Blasphemy and is therefore a sinne vnpardonable because the sinner is vtterly disabled of the power to repent And howsoeuer all sinnes against the holy Ghost are not vnpardonable but onely that sinne that hath the former three things in it yet the man that would haue euidence of pardon must take heede of all wayes of offending against Gods Spirit and therefore must take heede of speaking euill of the way of godlinesse of contemning the meanes of Grace by which the Spirit workes and of tempting grieuing or vexing of the holy Ghost within his owne heart or others Fourthly he must daily attend vpon the preaching of the Gospell till the Lord be pleased to quicken his owne Promises and his heart vnto the ioyfull application of the Comforts of Gods Loue continued in his Word And when men come to Gods presence to seeke so great a mercy as the pardon of sinne they must aboue all things take heede of wilfull hardnesse of heart least their vnwillingnes to be directed by Gods Word be requited with that curse that God should grow vnwilling that they should repent and hee should forgiue them Fiftly the Prayers of the faithfull are very auaileable to procure the pardon of sin Sixtly he must with due preparation be often in receiuing the Sacrament of the Lords Supper which is to the worthy Receiuer a worthy Seale of Remission Seauenthly hee must amend his life and belieue in Iesus Christ Verse 15. Who is the Image of the inuisible God and the first begotten of euery Creature HItherto of the worke of Redemption now followeth the person of the Redeemer who is described as hee standeth in relation 1. To God Vers. 15. 2. To the vniuerse or whole World Vers. 15.16.17 3. To the Church Vers. 18.19 c. In all the Verses in generall may be obserued the euident proofe of his diuine Nature For as the Verses before when they mention Redemption in his bloud proue him to be man so these Verses ascribing to him Eternitie Omnipotence c. proue him to be God That our Sauiour is God may be further confirmed by these places of Scripture Gen. 19 24. Iudg. 2.1.4.14 Psal. 45. Prou. 8.22 Iob. 19.25 Isay 7.14 and 9.6 and 35.2.4 and 40.3.10.12 and 43.10.11.23 and 45.22 Ier. 23.5.6 Hos. 1.7 and 12.4 Mich. 2.12 and 4.1 Iohn 1.1 c. 1 Iohn 5.20 Reuel 1.6 Besides the Apostles drift is to extoll the excellencie of Christ by whose bloud wee are redeemed Howsoeuer hee appeared in forme of a seruant yet he exceeded all Monarches that euer were on earth for Christ is the essentiall Image of God whereas the greatest Monarchs are Gods Image but by a small participation Hee is the Sonne of God by generation they are so onely by creation or regeneration Hee is the first borne they are but yonger Brothers at the best Hee is the Creator they are but Creatures All things are for him whereas they haue right and power ouer but few things hee is eternall they are mortall Things cannot consist without a Redeemer in Heauen but so they may without a Monarch on earth hee is a mysticall Head and by his Spirit vniteth all his Subiects to him and by influence preserueth them but so can no politicall heads doe their Subiects Other things I might instance in the Verses following but these shall suffice The first thing in particular by vvhich the Redeemer is described is his relation to God in these words Who is the Image of the inuisible God Here three things are to be considered First the Person resembling Who Secondly the manner how he resembleth viz. by the way of Image thirdly the person resembled in his Nature God in the Attribute of his Nature Inuisible For the first if wee be asked of whom hee here speaketh it is easily answered out of the former Verses It is the Sonne of GOD the Sonne of his Loue Verse 13. And thither I referre the consideration of the first poynt Image Our Redeemer resembles God by way of Image There is difference betweene the Image of a thing and the Similitude of it The Sunne in the Firmament expresseth GOD by similitude for as there is but one Sunne so there is but one God And as no man can looke vpon the Sunne in his brightnesse so no man can see God with mortall eyes c. But yet the Sunne is not therefore Gods Image
respect men for their Lands apparrell titles parentage c. but for Grace 3. Wee should not much wonder at the disorders are in the world for were it not for the Elect it would soone appeare by the ruine of all how little God cared for rebellious Reprobates 4. It is a great comfort no one of the Elect shall perish for all things be reconciled 5. It should teach vs to make much of them that feare the Lord. Let them be in stead of all things in our account Lastly seeing all things are reconciled now let vs keepe the peace euen the vnitie of the Spirit in the bond of Peace To himselfe Some reade in him There is difference betweene for Christ by Christ and in Christ. For noteth the meritorious cause In noteth the coniunction with the head By noteth the instrument Doct. We are reconciled in Christ or vnto Christ. This is true foure wayes 1. As hee is the person by whom we are reconciled 2. As his glory is the end of our reconciliation 3. As his glory and holinesse is the patterne after which our happinesse and holinesse is proportioned 4. In respect of his loue prouidence custody and protection vnto the which we are receiued The Vse of all may be to teach vs 1. To take heede of opposing disgracing or persecuting of such as are reconciled to God for hee that toucheth them toucheth the apple of Christs eye Note hee saith to himselfe 2. In the Vse of all things to carrie our selues so as we prouide to giue account and giue the things to God which are Gods and as good Stewards dispose all things in that time and according to those rules Christ hath appoynted 3. Seeing wee are now brought so neare vnto God wee should humble our selues to walke before him in all reuerence and feare And to this end wee should labour for puritie of heart that wee might see God Yea wee should hate all spirituall pollutions and be zealous in all good workes And seeing God hath chosen vs to himselfe wee should set vp the Lord to be our God to serue him with our whole heart and haue respect to all his Commandements And to this end wee should labour for speciall sinceritie in the profession of Religion an ordinary care will not serue the turne if wee will liue with the multitude wee may perish with the multitude But let vs cleaue to the Lord with a perpetuall Couenant and resolue to receiue him as our guide vnto the death Set at peace The effect of our reconciliation is peace Concerning this peace I propound fiue things 1. Who made it no other can set a peace among the Creatures but he that reconciles men to the Creator he is the Prince of peace the chasticement of our peace was upon him He is our peace 2 With whom the faithfull are at peace they are at peace first vvith themselues Peace rules their hearts Secondly with good Angels Thirdly with the seede of Abraham the Iewes the partition wall is broken downe Fourthly with Gods Ordinances God creating peace or else the Word would alwayes be goring and smiting with the stroakes of warre and words of vengeance Fiftly with the godly Sixtly with all Creatures onely there can be no peace first with the Powers and Principalities for after the two strong men haue fought there is no more peace secondly with the World the World hath hated the Master and therefore the seruants may not looke for better entertaynment 3 The effects of this peace which are principally two first the restitution of soueraignty and dominion ouer the Creatures secondly the safety of the Christian in all estates for from this peace flowes great securitie and protection euen to the poorest Christian eyther from or in dangers 4 That wee may attayne the sense of this peace we must be reconciled to God we must be sincere worshippers we must keepe vs in our wayes wee must get a meeke and quiet spirit wee must in nothing be carefull but in all things shew our requests vnto God wee must loue God and shew it by the loue of the knowledge of his Name Vses First Gods Children should know this priuiledge for themselues it will be a preseruation against sinne 2. Hence wee may gather the misery of all carnall persons that are not reconciled to God They want the protection of Angels they are vnder the gouernment of the God of this world the Creatures are armed against them they are stript of the royall priuiledges arising from the communion with Saints yea God fights against them in and by themselues as by terrours of conscience and by vnquiet affections and passions giuing them ouer to an vnruly heart What are Enuy Malice Lust and Rage but so many weapons to fight against the soule Yea God fights against the sinner by the deadnesse of his heart which both affamisheth the soule in spirituall things and takes away the contentment of outward things By the bloud Here hee notes how wee are reconciled viz. by the bloud of Christ this is that bloud of sprinckling the bloud of the immaculate Lambe the bloud of the euerlasting Couenant Christs owne bloud Many are the fruits and effects of the bloud of Christ 1. We are elected through it 2. It ratifies the Couenant of God 3. It is that Reconciliation iustifying vs from our former sinnes 4. It ioynes Iew and Gentile together in one Citie yea in one house 5. It purgeth the Conscience from dead workes 6. It turnes away wrath and saues vs from the destroying Angell 7. It makes Intercession for sinnes after Calling 8. It makes perfect in all good workes 9. By it the Faithfull ouercome the Dragon and Antichrist Lastly it opens the Holy of Holies and giues vs an entrance into heauen The Vse is first to teach vs to take heede of sinning against the bloud of Christ for if it be thus precious it must needes diffuse a horrible sinne-guiltinesse vpon such as transgresse against it If Abels bloud wronged cryed so fearefully and the bloud of Zacharias what shall the bloud of Christs doe And men sinne against Christs bloud 1. By resisting the meanes of application of Christ crucified 2. By prophane Swearing and Cursing 3. By ascribing remission of sinnes to the workes of the Law 4. By committing the sinne against the holy Ghost 5. By returning to the lusts of our former ignorance 6. By prophane and vnworthy receiuing of the Sacraments And in the Sacraments men offend against the bloud of Christ First when they come to it with an opinion of reall presence eyther by Transubstantiation or Consubstantiation for thereby they deny the truth of the bloud of Christ by consequent and open a gap to the adoration of
we respect the manner of preaching 3. if we respect the suffering that followes preaching 4. if we respect the efficacie of preaching For the first Paul may be said to fulfill the word in that he doth preach as he was by his commission appointed he was charged by God to preach and in obedience to Gods word or will hee did preach it It is not enough for Ministers to receiue commission to preach but they must fulfill it and therefore woe to those Loyterers and Non-residents that care more to fill their barnes then to fulfill their ministration For the second Ministers are said to fulfill the word when they execute their Commission in a due manner and this they doe first when they preach with all diligence secondly when they hold out to the end not taking paines for a Sermon or two or a yeere or two till they can get preferment but with all constancie perseuering in the labour and worke of their Ministry till their course be ended and the fight finished thirdly when they reueale all the counsell of God that is needfull for their hearers thus Paul fulfilled the word Acts 20.18 Thirdly Ministers fulfill the Word by afflictions for thereby they confirme the hearts of their hearers as also thereby is fulfilled vpon them that which is in Scripture so oft fore-told should befall the faithfull dispensers of the word Quest. Can all Ministers shew their bonds for the Gospell Ans. Nay some can shew the liuings they haue lewdly gotten their ease their dignities their resisting of the word faithfully taught by others the disgraces they haue cast vpon their Brethren but alas their paynes or sufferings may easily be reckoned But woe vnto them for for all the euill they haue done they haue brought euill vpon their owne soules the Lord Iesus shall consume them with the breath of his comming Lastly in respect of the efficacie of the word it is fulfilled by them for many great things threatned or promised in the word were to be accomplished by them some extraordinary some ordinary The extraordinary were bound to certaine times such as were heretofore the calling of the Gentiles and the induration or obstinacie of the Iewes and such as are now in doing or to be done as the reclayming of the world by the euerlasting Gospell the downefall of Antichrist and the gathering of the Iewes These things haue beene promised in the word and haue are and shall be wonderfully fulfilled by the ministry of preachers The Ordinary are fulfilled in the Church at all times and thus the Word is fulfilled in the elect and in the reprobate In the elect Ministers fulfill the Word 1. In conuerting those by the word which were fore-ordained of God 2. In conueying Christ to their soules so as the word is not a bare history of the merit and grace of Christ but is fulfilled in the application of Christ Rom. 8.4 3. By diuiding the word amongst them as the food of their soules to preserue them 4. The application of the Promises which are effectually in the Minister fulfilled in the hearts of the hearers Lastly in causing the Elect to fulfill the word both in obeying the Word and in perseuering in the doctrine to the end In the Reprobate they fulfill the word 1. In hardening them 2 Cor. 2.15 2. By making them inexcusable by illumination 3. In occasioning many sinnes through their owne wilfull corruption Rom. 7.8 4. In slaying them or by sentence cutting them off Esay 11.3 Mat. 16.16 2 Cor. 10.6 The Vse of all this is 1. To shew the necessitie of continuall preaching seeing by it the word must be fulfilled many are still to be conuerted and all to be comâ—orted directed strengthened reproued c. 2. To iustifie the continuall trauaile of faithfull Ministers that will neuer giue ouer to exhort reproue conuince c. They are enioyned to see the word of God fulfilled and therefore no wonder though they will not let men rest in their sinne and securitie 3. To teach vs in all temptations or afflictions to run to the word preached for thereby God will certainly performe all needfull consolation or direction or humiliation 4. To informe Ministers that they must adde indefatigable paines since so much is to be fulfilled by them 5. To admonish stubborne sinners to take heed of prouoking God for if the word may not be fulfilled in their saluation it shall be fulfilled in their induration Verse 26. Which is the Mystery hid since the world began and from all ages but now is made manifest to his Saints THese words are the fourth generall Reason taken from the excellency of the Gospell which is here described in foure things 1. By the nature of it a Mistery 2. By the antiquitie of it since the world began or from ages and generations 3. By the time of the full reuelation of it viz. Now in the new world by Christ 4. By the persons to whom it is reuealed viz. the Saints The Mistery The Gospell is a great Mysterie a hidden Mysterie hidden in God because it was a secret in the purpose and grace of the Father before the world beganne Hidden in Christ because he was that store-house in which the Father laid vp all his treasures that concerne mans life and immortalitie and because he was the meritorious cause of all our happines Hidden in the Word because the Scriptures of the Prophets and Apostles are the sacred fountaines of knowledge and originals from the bowels of which flow the comforts of the Gospell to the Church Hidden also in the darke shadows of the Ceremoniall Law Hidden from Adam himselfe in Paradise so long as hee acknowledged his happines by the Couenant of works Hidden from the Gentiles many hundred yeares while they serued dumbe Idols and had not the Sunne of righteousnesse shining among them Hidden from the Iewes in part and comparatiuely because in a manner all the Iewes were ignorant of the manner of Christs Kingdome and of the calling of the Gentiles and such like comparatiuely in respect of vs they had the light of a Candle but wee haue the light of the Sunne and therefore Iohn is said to be least in the Kingdome of God Hidden from the naturall man still who cannot perceiue the spirituall things of God no though otherwise hee abound with wit and learning Hidden also from the very faithfull comparatiuely in respect of what they shall know in the kingdome of glory and in respect of the differences of degrees among themselues now Quest. But why is the doctrine of mans happinesse so obscure to many euen in the Church in these dayes Ans. Man is by nature couered with the vaile of originall blindnesse and besides hee is bewitched with the deceitfulnesse of his actuall sinnes the God of this world with his wiles and subtilties his deepenesse and his methodes blindeth many thousands to their destruction that he
is brought vnto them in the reuelation of Iesus Christ And since they are in so happie an estate they should alwaies reioice and let their moderation of minde be knowne to all men being in nothing carefull but in all things making request vnto God with praiers and supplications and giuing of thanks so should the peace of God that passeth all vnderstanding keepe their hearts and mindes And for our carriage towards others first we should for euer in all places acknowledge such as are borne againe of God Secondly we should exhort one an other and prouoke one another to loue and goodworkes and not forsake the fellowship of the Saints praying one for another that God would fulfill the good pleasure of his will and the worke of our faith with power that wee might abound in loue and be established in holinesse before God in the comming of our Lord Iesus Christ with all the saints Thus of our quickning only we may obserue that he saith we are quickned together with him which is true diuers waies men are quickned together 〈◊〉 Christ 1. Because we are quickned aswell as he 2. Because being quickned we are vnited vnto him 3. Because we are quickned by the same spirit â—nd power that raised him from the dead All which may increase our consolation in this gratious worke and confirme vs vnto the end Forgiuing you all your trespasses First for the meaning of the words the word forgiuing as it is in the originall signifieth to acquit them gratis and as a free gift of his grace to send them the newes of their pardon the word rendred trespasses vsually is vnderstood of actuall sins But yet we must not thinke that originall sin is not forgâ—â—en for either it is a Senecdoche and so one sort of sinnes is named in steede of all or else he speakes according to the feeling of many of the godly who 〈◊〉 after forgiuenes are maruellously troubled with the flesh and the wicked â—â—oanesse to daily sinnes But for the matter it selfe we may here note 1. That God doth certainly forgiue men their sinnes when he giues them â—â—pentance and conuerts them by his word 2. That where God forgiues our sinnes he heales our natures too therefore quickning and forgiuing are here ioyned together and herein Gods pardons differs from all the pardons of Kings Men may forgiue the treason or fellony but they cannot giue a nature that will offend no more but now it God forgiue a man he will certainely giue his good spirit to mend his nature and clense him from his sinne 3 That howsoeuer iustification go before sanctification yet it is sanctification first appeares therefore quickning first named 4. That it is a singular happinesse to obtaine of God the forgiuenesse of our sinnes 5. That if we were vsed according to our deserts God must neuer forgiue vs it is his free grace The vse of all may be first for great reproofe of the generall carelessenes of the most men that will take no paines at all to get the pardon of their sinnes but wholie neglect the seeking of the assurance of it Now this monstrous neglect of so admirable a benefit comes first from ignorance men know not their wofull miserie in respect of their sinnes 2. From the hardnesse of mans heart and their hearts in this point of neglect of remission of sinnes are hardened both by the effectuall working of Satan and by the example of the carâ—lâ—sse multitude and by the entertainment of false opinions about it as that it need not be sought or cannot bee knowne or hereafter will be time â—nough to inquire or else men are conceited in false acquittances either they rest in this that Christ died for them or that God makes promises of forgiuenesse in scripture or that their ciuill course of life or their workes of mercie or pieâ—ie will make God amends c. Againe this neglect ariseth from the forgetfulnesse of mans latter end if men knew the time of the day of the Lord they would get their pardon confirmed if it were possible least it should come vpon them vnawares Lastly this comes from the loue of sinne men are loath to leaue their sinnes and therefore not carefull to seeke forgiuenesse of them 2 Here is a confutation of merit of workes for if we pay the debt then it is not forgiuen vs and if it be forgiuen vs then certainly we pay it not besides the word notes that it is freely done as hath been shewed before 3 Shall we not be stirred vp to seeke forgiuenes of sinnes Quest. What should we doe that we might be confirmed in the assurance to obtaine forgiuenesse of sinnes Answ. 1. Thou must forgiue men their trespasses 2. Thou must acknowledge thy sinnes 3. Thou must pray and get others to pray for the forgiuenesse of thy sinnes 4. Thou must often receiue the sacrament of the Lords supper for this is Gods seale of forgiuenesse of sins 5. Thou must bewaile thy sinnes and begge the witnesse of the spirit of adoption in the intercession of Iesus Christ till those vnspeakable ioyes of the holy Ghost fall vpon thee and seale thee vp vnto the day of redemption And thus farre of the thirtenth verse VERS 14. Blotting out the hand-writing of ordinances that was against vs which was contrary to vs and tooke it out of the way nailing it to his crosse This Verse and the next containe the seuenth reason of the dehortation it is laid downe in this verse and amplified in the next The argument may stand thus If the ceremonies were a Chyrographe or hand-writing against vs when they were in force and if now Christ haue cancelled that writing then we ought not to vse them againe but such they were for they were a hand-writing against vs and Christ hath remoued them by fastening them vpon the crosse therefore we ought not to reuiue them againe or thus it the debt be paid and the obligation cancelled then is it a fond course to cause the obligation wilfullie to be of force againe Hand-writing This hand-writing is by diuers diuersly referred for some thinke it is to be referred to the couenant with Adam all mankinde in him was bound to God this obligation he brake and so the forfeiture lay still vpon our necks till Christ paid the debt and cancelled the obligation Some referre it to the law of Moses in generall and say the people did binde themselues vnto it Exod. 14 by the rites there vsed This bond was forfeited by the Iewes and lay vpon them Some referre it to the morrall law in speciall and therein we did enter into bond which was called the couenant of works the rigor and curse of this law lieth vpon all mankinde and when God sues out this bond men are carried to prison euen to the prison of hell Some referre it to the conscience of men and say that an euill conscience is a
or couenant of works lieth vpon the backe of euery man that liues in sinne without repentance For the law is giuen to the lawlesse and disobedient as the Apostle shewes to vngodly and sinners to whoremongers and liers and to all that liue in any sinne contrary to wholesome doctrine Fourthly are not strange punishments to the workers of iniquity is not destruction to the wicked what portion can they haue of God from aboue and what inheritance from the almighty from on hie the hearts of holy men that haue considered the fearefull terrors of God denounced in scripture against the vices of men haue euen broke within them and their bones haue shaken for the presence of the Lord and for his holy word Fiftly Christ will be a swift witnesse against all fearelesse and carelesse men that being guilty of these vices or the like make not speed to breake them of by repentance Lastly know ye not that the vnrighteous shall not enter in to the kingdome of heauen be not deceiued for these things the wrath of God commeth vpon the children of disobedience Now I come to the words particularly Therefore This word caries this exhortation to something before If it be referred to our rising with Christ v. 1. then it notes that we can neuer haue our part in Christs resurrection till we feele the vertue of his death killing sinne in vs. If it be referred to the meditation of heauenly things then it notes that we can neuer set our affections on things that are aboue till we haue mortified our members that are on earth The corruption of our natures and liues are the cause of such disability to contemplate of or affect heauenly things And as any are more sinfull they are more vnable thereunto If the word be referred to the appearance of Christ in the former verse then it imports that mortification is of great necessity vnto our preparation to the last iudgement and will be of great request in the day of Christ. Mortifiâ— To mortifie is to kill or to apply that which will make dead The Lord workes in matters of grace in the iudgement of flesh and blood by contraries Men must be poore if they would haue a kingdome men must sorrow if they would be comforted Men must serue if they would be free And here men must die if they would liue Gods thoughts are not as mans but his waies are higher than mans waies as the heauens are higher than the earth Which may teach vs as to liue by faith so not to trust the iudgement of the world or the flesh in the things of God But the manifest doctrine from this word is this that true repentance hath in it the mortification of sinne And so it implies diuerse things First that we must not let sinne alone till it die it selfe but we must kill sinne while it might yet liue It is no repentance to leaue sinne when it leaueth vs or to giue it ouer when we can commit it no longer Secondly that true repentance makes a great alteration in a man Thirdly that it hath in it paine and sorrow men vse not to die ordinarily without much paine and sure it is sinne hath a strong heart it is not soon killed it is one thing to sleep another thing to die many men with lesse adoe get sinne asleepe that it doth not so stirre in them but alas there must be more ado to get it dead by true mortification Fourthly true repentance extinguisheth the power of sinne and the vigour of it It makes it like a dead corps that neither it stirs it selfe nor will be stirred by occasions perswasions commandements or stâ—oaks It is a wonderfull testimony of sound mortification when we haue gotten our old corruption to this passe and constancy in prayer and hearing and daily confession and sorrow for sin will bring it to be thus with vs especially if we striue with God and be earnest with spirituall importunity watching the way of our owne hearts to wound sinne so soone as we see it beginne to stirre Yet I would not be mistaken as if I meant that a Christian could attaine such a victory ouer sinne that it should not bee in him at all nor that hee should euer bee stirred with the temptations or entisements or occasions of euill But my meaning is that in some measure and in the most sinnes a Christian doth finde it so and in euery sinne his desire and endeauour is daily to haue it so And his desire is not without some happy successe so as sinne dieth or lieth a dying euery day But heere a question may arise Did not the Apostle grant they were dead before and if they were dead to the world they were without question dead to sinne also how then doth he speake to them to mortifie sinne doth it not imply they had not beene mortified before I answer the Apostle may well vse this exhortation for diuerse reasons First many of them perhaps were dead but in appearance they professed mortification but were not mortified Secondly it might be some of them had begun to vse some exercises of mortification but had not finished their mortification sure it is and we may see it by daily experience that many being wonne by the word and smitten with remorse haue sometimes the pangs of sorrow for their sinnes but quickly are a weary of seeking sorrow in secret for sinne they giue ouer before they haue soundly and sufficiently humbled their soules But may some one say how long should we continue our sorrowes or how long should we iudge our selues in secret for our sinnes I answer thou must not giue ouer thy sorrowes First till the body of sin be destroyed That is till that generall frame of sinfulnesse be dissolued till I say thou haue set some order in thy heart and life so as the most sinnes thou diddest before liue in be reformed Secondly it were expedient thou shouldest still seeke to humble thy soule till thou couldest get as much tendernesse in bewailing thy sinnes as thou wert wont to haue in grieuing for crosses till thou couldst mourne as freshly for peircing Gods sonne as for losing thine owne sonne Thirdly thou must sorrow till thou finde the power of the most beloued and rooted sinnes to bee in some measure weakened and abated Fourthly thou doest not well to giue thy sorrowes ouer till thou finde the testimony of Iesus in thy hart that is till God answer thy mournfull requests of pardon with some ioyes in the holy Ghost and the dewes of heauenly refreshings But will some one say must we lay all aside and do nothing else buâ— sorrow till we can finde all those things Ans. I meane not that men should neglect their callings all this while or that they should carry an outward countenance of sorrowing before others or that they should all this while afflict their hearts