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 Writers 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 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 seuen yeeres Weeke-dayes Sermons of N. BYFIELD late one of the Preachers for the Citie of CHESTER Corrected and amended 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 E. G. 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 1617. TO THE RIGHT HONORABLE EDWARD 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 honourable good Ladie THIS Epistle to the Colossians containes an excellent Epitome of the doctrine expressed in the rest of the bookes of the old and new Testament as will appeare by a briefe delineation or adumbration of the proportion and parts of that sacred body 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 substance of all Theologie exprest briefly in this Epistle as is manifested by instance the second Loue or what we must doe So the Apostles diuided 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 tells them what they must beleeue and in the two last what they must doe Now faith lookes 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 glory 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 workemanship of God making all things of nothing euen the very Angels 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 standeth in two things 1. Expiation of sin 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 wisdom 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 workes 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 ministery 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 body 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
Sathan who now may bite the heele but cannot touch the head And from hence we must learne if we would euer get by participation and influence any grace from Christ we must by Faith and effectuall calling get into Christ Thirdly in that hee saith this Fulnesse dwells in Christ it notes the continuance of it the personall Vnion shall neuer bee dissolued and therefore the habituall graces of Christ shall neuer bee abolished And these Graces had neede continue in him for in him rests the calling of the Elect not yet gathered and the perseuerance of the Saints Vses The Riuers must needes be empty if the fountaine be dry This is comfortable wee may now beseech him to helpe our vnbeleefe as well as the man in Gospell Wee may finde ioy and victory in CHRIST crucified as well as Paul his Grace will still bee sufficient for vs. There dwells in him still fulnesse of wisedome to keepe vs from errour fulnesse of Grace to keepe vs from Apostacie fulnesse of Ioy to keepe vs from Despayre fulnesse of power to preserue vs against all euill men and euill Angels onely refuse not knowledge when hee offers the meanes wincke not when the Sunne shines Shut not the doore when hee knockes fight when hee giues thee Weapons and cast not away thy confidence and let no man take thy Crowne Hitherto of the plenitude in the Head Verse 20. And by him to reconcile all things to himselfe and to set at peace through the blood of his Crosse both the things on Earth and the things in Heauen IN these words the Redeemer is described as a Head by influence the Apostle shewes vs the good comes from Christ as our Mediator and the summe of all is that hee reconciles vs to God In this Verse there are eight things to be noted First why or the moouing cause and that is It pleased him for that must bee supplyed out of the former Verse as the Copulatiue And sheweth Secondly by whom or the Instrument By him Thirdly what to reconcile Fourthly whom in generall All things Fiftly to whom or to what end viz. To himselfe Sixtly the effect making peace Seuenthly the meanes of merit By the bloud of his Crosse Eightly what in particular viz. things on earth and things in Heauen Reconciliation is our first step to happinesse The principall poynt in the whole Verse to bee obserued is that man hath then attayned the cheefe good when his soule is reconciled to GOD this is the summe of all that which Christ hath procured for his Church Blessed are the people whose God is the Lord. Others may bee more rich then they but none more happy for heereby man is ioyned to the fountaine of all good and not onely hath interest in his fauour but reapeth vnspeakeable benefits by communion with his Attributes Word Workes Holinesse and Glory Our reconciliation with God giues vs a title to a better happinesse then euer Adam had it estates vs in the possession of eternity and frees vs from immortall woe Vses All this should encourage with all care and constancy to seeke Gods fauour and forsake our sinnes that we may be reconciled whatsoeuer it cost sparing no labour or teares till wee se the face of God with ioy a Ier. 50.5 This shewes also the wofull estate of such men as are left to themselues and haue this peace and reconciliation hid from their eyes And of all Iudgements it should most greeue vs to be separate from God If to bee reconciled bee our greatest happinesse to misse the comforts of Gods presence and loue cannot but be an extreame affliction And to this end wee should beseech God to deliuer vs from a blinde or stony heart or a sleepy conscience or impure affections for these if they raigne in vs hinder the vision of God And. This carrieth vs to it pleased the Father in the former Verse Our reconciliation is founded in Gods good pleasure Whence wee may note that our reconciliation stands with the euerlasting good pleasure of Gods will and therefore it followes 1. That our reconciliation cannot bee hindered or altered 2. That it ariseth from no sudden motion in GOD but is anciently decreed 3. That wee are not reconciled for our merit for it was decreed before we had done good or euill 4. That the reasons of the reiection of some and the gathering of others in time are iust though not alwayes exprest because there is no decree without Gods counsell 5. That if euer wee would haue the comfort of our Election wee must make sure our Reconciliation wee can neuer know Gods eternall loue to vs till wee finde the experience of his fauour in our Reconciliation the Prisoner knowes not what fauour is in the Kings breast till his Pardon comes By him Doct. Christ is the instrument of our Reconciliation Christ is the meanes of our reconciliation the first Adam tooke God from vs the second Adam restored God to vs. Man would needes become God and therefore lost God from vs God out of his loue becomes man and restores vs againe to God The world is now restored by the same wisdome it was first made Gods Image is restored in vs by him that is the eternall Image of the Father The middle Person in the Trinity is the Mediator betweene God and Man the naturall Sonne makes men Sonnes by Adoption it is Christ that both can and ought to reconcile vs. He could not doe it if hee were not God he ought not to doe it if he were not man b 1 Tim. 2.5 Rom. 3.25 1 Cor. 1.3 1 Iohn 2.1 1 Cor. 3.11 Acts 4.13 This Doctrine yeeldes vs matter of admiration of the loue of Christ Vses if we consider what either hee was or what wee were The Lord in the forme of a Seruant procures the saluation of the Seruant hee that was the beginning of Gods workes repaires him that at best was the last of them God descended from heauen to earth that man might ascend from earth to heauen God is made the Sonne of man that man might be made the Sonne of God hee that was rich became poore to make vs rich the immortall became mortall to make vs immortall Hee is a Physician to vs sicke a Redeemer to vs sold a Way to vs wandering and Life to vs dead Secondly this should teach vs in all suits to God to seeke to Christ the Sonne of God it is he must offer vp our Prayers procure our Pardon and make our Peace yea it is hee and none other Thirdly wee should seeke the testimony of Iesus as well as his Ransome if hee witnesse to our Reconciliation wee neede neuer doubt of it if hee giue no witnesse wee can haue no assurance The Testimony of Iesus is giuen partly by the Promises of the Word hee putting spirit and life into them for our particular comfort and partly by the witnesse of the Spirit of Adoption in the vnutterable feelings and
body infinite and it remaine a body still 5. Sometimes by the condition and qualities of the Creature as Be it vnto thee according to thy Faith 6. By impossibilitie I say by that which is simply impossible for there are many things vnpossible in respect of vs which are not onely possible but easie to God And therefore the common-people reason foolishly God can saue mee therefore hee will doe it and the Papists as wilfully Christ can be present in the Sacrament therefore hee will For besides that they will neuer prooue his body can be in all places at one time truely and locally present remayning a true body they also reason but absurdly till they finde his will to be there in their manner What the glory of God is The Glory of God is taken somtimes for the signe of his presence Exod. 16.10 for the meanes of his worship 1 Sam. 4.22 for praise and honour 2 Chron. 29.11 But here it is taken for the excellencie of God aboue all creatures as it may be reuealed Wherin God excels the creature God is more excellent then all Creatures in Trinitie of Persons in one essence in perfection of Nature in infinitenesse of being in eternitie in puritie and singlenesse in immutabilitie of Nature Will and Qualities in vnderstanding in prescience which absolutely falleth to no creature in the Idea of Vertue and in omnipotencie By reason of mans fall and custome in sinne Gods glory is much darkned so as now man of himselfe cannot so conceiue of the wonderfull excellencie of his Creator Gods Glory is reuealed vnto man 1. By his Workes a Psal 104.31 How many wayes Gods glory is reuealed especially his dreadfull and great workes b Esay 24 16. 2. By the Signes of his presence c Exod. 16.10 3. By the meanes of his worship d 1 Sam. 4.22 Psal 89.7 4. By the Confession of guilty persons e Iosh 7. 1 Sam. 6.5 Mal. 2.2 5. By the Prayses of his seruants and therefore to giue glory is translated to giue thankes f Luk. 17.18 6. By Christ who is the Lord of glory g 2 Cor. 2.8 the King of glory h Psal 24. he maketh the Glory of God as it were visible in his flesh 7. By Man k 1 Cor. 11.7 8. By the Spirit of Reuelation l Ephes 1.17 9. By the Gospell m 1 Tim. 1.11 Who see Gods glory But if you aske who of all men see Gods glory I answer onely the Saints in the brightnes of it n Psal 89.7 Esay 26.10.11 to wit such as haue the Gospell shining in their hearts o 2 Cor. 4.3 c. Esay 61.1 2 3. c. such as acknowledging Gods threatnings turne vnto him by true repentance p Ier. 13.16 such as lead an holy and innocent life q Psal 138.5 c. Esay 58.7.8 9. such as haue a true and liuely Faith r Iohn 11 40. Esay 46.12.13 Foure reasons why the power of God is said to be the power of his glory About falling from grace perseuerance Proofes that Gods elect cannot fall away This doctrine doth not tend to securitie Thus of the words apart Iohn 1.14 Power of his Glory There are foure Reasons why the Power of God should bee said to bee the Power of his Glory or glorious 1. Because it will neuer leaue strengthening till it bring to Glory 2. Because the power of all the meanes of saluation is from heauen and therefore a glorious power 3. Because Gods Glory sets his Power aworke in as much as by promise it lyes ingaged to his people 4. It is a glorious Power because of the persons and things that are vsed in Gods worke as God himselfe the Sonne of God the Spirit of God ordinances that are of God and men specially consecrated by God Doctrines First the perseuerance of Gods children is most certaine so long as there is Power in God or Glory they cannot fall away by losing their happinesse This point hath abundant and apparant confirmation out of the old Testament in these places Psalm 145.10.13.14 Esay 42.3 Ezech. 36.24 25 26 27. Ierem. 32 40. Hos 2.19 Out of the Gospels Matth. 16.18 and 24.25 Iohn 4.14 and 5.24 and 6.39 and 10.28 29. and 13.1 Out of the Epistles also Rom. 6.8 9 10 11. and 8.30 and 11.29 Ephes 4.12.17 Phil. 1.6 2 Tim. 2.19 Hebr. 7.16 1 Ioh. 2.19 and 3.9 1 Pet. 1.5.13.18.20.23 Secondly there is little reason of presumption in this Doctrine for as Power will preserue so Glory will reuenge if such as are in couenant with God returne to sinne woe vnto them Gods Glory will not beare it and he hath many wayes to scourge them for by their sinnes they may bring vpon themselues crosses of all sorts Å¿ Psal 89.22 Esay 30.20 Zach. 13.7 8 9. Mich. 7.9.18 terrors of Conscience t Psal 51. losse of many gifts and want of sense of all grace Gods presence and the ioyes of his promises and Saluation u Psal 51. Cant. 3. Church censures x 1 Cor. 5. the want of many blessings y Ier. 5.24 25. sore trauell and terrours vpon their returne againe z Psal 51. Motiues to Patience terrible buffets both of the Word and Spirit c. And therefore we should worke out our saluation with feare and trembling It is a fearefull thing to fall into Gods angry and scourging hand Hitherto of the Obiect Parts Ends and Causes of Knowledge the Effects follow which in the end of the Verse are noted to be three viz. Patience Long-suffering and Ioyfulnesse Patience This is a vertue that well becomes a Christian and a blessed fruit of the tree of life much to be desired of man though it may seeme troublesome to the flesh to endure crosses and afflictions yet if all things be considered it is a vertue of great praise God himselfe is magnified of Men and Angels for his patience and forbearance a Rom. 2.4 It is the admirable glory of the Sonne of God that in the great worke of his Father about the gathering of the Churches in the middest of the oppositions of the world and euill Angels hee should not cry nor lift vp nor cause his voyce to be heard and yet hold out without failing or discouragement b Esay 42.2.4 yea as the Captaine of our saluation hee was made perfect by suffering c Heb 2.10 This is the praise of the Saints which they may remember with comfort that they haue endured many and great fights of afflictions d Heb 10.32 The Souldier cannot please his Captaine vnlesse hee endure hardnesse nor hee that striueth for Masteries be crowned vnlesse hee toyle in the Combat nor the Husbandman reape vnlesse hee patiently endure the labour of sowing and waite till haruest e 2 Tim 2.3.5.6 All that will liue godly must suffer f 2 Tim 3.12 the holy exercise of Christian
that voice be Thou foole this night shall thy soule be taken from thee o Luk. 12.16 And thus farre of these words as they concerne the coherence with the former words Now I consider them as they are in themselues And first of the wrath of God Iustice in God considered foure vvayes Wrath of God It is apparant that wrath in God belongs to his iustice And iustice may be considered as it flowes from God foure wayes First as he is a free Lord of all and so his decrees are iust p Ro. 9.13.14 Secondly as he is God of all and so the common workes of preseruing both good and bad are iust q 1 Tim. 4.14 Matt. 5.45 Thirdly as a father in Christ and so his excellencie the God of beleeuers and thus he is iust in performing his promises and infusing his grace and in bestowing the iustice of his sonne Fourthly as Iudge of the world and so his iustice is not only distributiue but correctiue And vnto this iustice doth wrath belong Anger is properly in God Anger in man is a perturbation or passion in his heart and therefore it hath troubled Diuines to conceiue how anger should be in the most pure happie and bountifull nature of God and the rather seeing affections are not properly in God Neither is their declaration full enough that say it is giuen to God improperly and by anthropopathie for I am of their opinion that thinke anger is properly in God First in such a manner as agrees to the nature of God that is in a manner to vs vnconceiuable Secondly in such a sense as is reuealed in Scripture Wrath diuersly interpreted The wrath of God in Scripture is taken sometimes for his iust decree and purpose to reuenge r Ioh. 3. vlt. sometimes for commination or threatning to punish So some thinke it is to be taken in those words of the Prophet Hosea I will not doe according to the fiercenesse of my wrath Å¿ Hos 11.9 that is according to my grieuous threatnings Sometimes it is taken for the effects or punishments themselues as in the Epistle to the Romans Is God vnrighteous which bringeth wrath t Rom. 3.5 it is well rendred which punisheth The wrath of God is distinguished by diuers degrees and so hath diuers names for there is wrath present and wrath to come Present wrath is the anger of God in this present life u Ioh. 3. vlt. and is either impendent or powred out Wrath impendent is the anger of God hanging ouer mens heads ready to be manifested in his iudgements and so wrath hangs in the nature of God and in the threatnings of his word and in the possibilities of the creatures Wrath powred out is the iudgement of God fallen vpon men for their sinnes by which they prouoked God and so there was great wrath vpon the people * Luk 21.23 in the destruction of Ierusalem and thus he reuealeth his wrath from heauen vpon the vnrighteousnesse of men x Rom. 1.17 Wrath to come y Matt. 3.7 Rom. 2.5 is that fearfull miserie to be declared vpon the soule of the impenitent at his death and vpon soule and body at the day of iudgement in the euerlasting perdition of both But that wee may be yet more profitably touched with the meditation of this point I propound six things concerning Gods wrath further to be considered First the fearfulnesse of it Secondly what it is that workes or brings this wrath vpon vs. Thirdly the signes to know Gods wrath Fourthly the meanes to pacifie it Fiftly the signes of wrath pacified And lastly the vses of all The fearfull greatnesse of Gods vvrath shevved For the first The fearfulnesse and greatnesse of Gods wrath or anger for sinne may appeare three wayes First by Scripture Secondly by similitude Thirdly by example That Gods anger for sinne is exceeding terrible and fearfull I will shew by one place of Scripture onely First by Scripture Nahum 1.2.3.4.5.6 and that is the first of Nahum the Prophet for he saith God is iealous and the Lord reuengeth the Lord reuengeth where the repetition shewes the certaintie of it that God will be as sure to reuenge as euer the sinner was to sinne But this is more confirmed when he saith he is the Lord of anger as if he would import that his anger is his essence as if he were all made of anger and that he is the author of all the iust anger that is in the world And if the drops of anger in great men haue such terror in it what is the maine Ocean of anger which is in God himselfe And to assure vs yet further of the terror of his wrath he addeth The Lord will take vengeance on his aduersaries which signifieth that the Lord will account of impenitent sinners as a man accounts of his worst enemies and therefore the Lord will shew his displeasure to the vttermost of their deserts and his iustice And therefore if any doe obiect that they see it otherwise Ob. Sol. for the plagues of wicked men are not so many nor so great as their sinnes he answereth that and saith that the Lord reserueth wrath for his enemies hee hath not inflicted vpon them all they shall haue there is the greatest part behinde the full vials of his furie are not yet poured out And if any should reply Ob. Sol. that they haue obserued that wicked men haue prospered long and scaped for a great while without any punishments to speake of the Prophet answereth that and saith that the Lord is slow to anger that is hee is many times long before he manifests his great displeasure but he is great in power that is hee is of singular fiercenesse and vnresistablenesse when he doth enter into iudgement he will not faile nor be hindered Ob. Sol. And if any would hope that God would change his minde that also is preuented the Prophet auouching it confidently that he will not surely cleere the wicked And this is the more certaine because of the dreadfull meanes that the Lord hath to declare his anger His way is in the whirlewinde and in the storme and the clouds are the dust of his feet The meaning is that God hath wayes to execute his iudgement wayes I say that are vnresistable for who can stay a whirlewinde and terrible like the storme plagues falling thicke and threefold like the drops of the tempest and in the meanes the Lord can runne like a Giant running fiercely and raising the dust with his feet And to this giue all the creatures witnesse He rebuketh the sea and it drieth Bashan is wasted and Carmell and the floure of Lebanon is wasted The mountaines tremble before him and the hils melt and the earth is burnt at his sight yea the world and all that dwell therein And therefore who can stand before his wrath or who can abide the fiercenesse of his wrath His wrath is poured
the preheminence Secondly in respect of perfection in himselfe in that all fulnesse dwells in him which is amplified by the cause viz. the good pleasure of the Father who made him head of the Church verse 19. Thirdly in respect of efficacie or influence through the whole body for from him flowes Peace and Reconciliation verse 20. concerning which Reconciliation there are eight things to be noted 1. the mouing cause which is to be supplied out of the former Verse as the Coniunction and importeth viz. it pleased the Father 2. the Instrument by him viz. CHRIST the head 3. the Benefit it selfe viz. to reconcile 4. the subiect Persons in generall all things 5. the End to himselfe 6. the Effect making peace 7. the Meanes through the bloud of his Crosse 8. the Distribution of the Persons who in those words things in earth and things in heauen Thus of his relation to the whole Church Verse 21 22. In the description of his relation to the Church of the Colossians he vrgeth them with two things first their miserie without Christ 2. the remedy of their miserie by Christ Their miserie stands in two things first they are Strangers secondly they are Enemies and both are amplified 1. by the subiect wherein viz. not outwardly onely but in their mindes 2. by the Cause viz. wicked workes verse 22. In setting downe their remedie hee notes 1. the Meanes 2. the End The meanes is the death of the body of Christs flesh The end is that hee might present them holy and vnblameable and without fault in Gods sight verse 22. Thus of his relation to the Church of the Colossians and thus also of the second part of this Chapter viz. the Proposition of Doctrine The Exhortation followes where is to be considered first the Exhortation it selfe Verse 23. and then the Reasons The Exhortation is to perseuerance both in Faith and Hope In the Exhortation to perseuerance in faith there is worthy to be noted first the manner of propounding it which is with an If secondly the dutie required Continue thirdly the manner of the dutie grounded and stablished fourthly the obiect Grace in Faith In the Exhortation to perseuerance in Hope two things are to be obserued first he sets downe the euill to be auoided viz. vnsetlednesse or reuolting in the words Be not mooued away secondly hee quickens them by remembring the cause and fountaine of their hope viz. The hearing of the Gospell preached Thus of the Exhortation the Reasons follow There are seauen Reasons to inforce this Exhortation to perseuerance The first is taken from the consent of Gods Elect Which are through the world who haue in the preaching of the Gospell receiued Faith and Hope as their common portion The second Reason is taken from the testimony of PAVL himselfe and that is two-fold the first is the testimonie of his Ministerie This is that hee preacheth and therefore it should bee that they should keepe fast the second is the testimonie of his Sufferings hee hath endured much for the Doctrine of Faith and Hope and therefore they should continue in it and to stirre them the more concerning his sufferings hee sheweth that hee suffered with great Ioy which hee confirmeth by expressing the reasons of his ioy first because they were the afflictions of Christ secondly because hee had his part allotted him by the decree of God and it was his ioy that hee had almost finished what was left for him to suffer there was but a little remaining thirdly because they were but in his flesh fourthly because they were for them and the good of the Church Verse 24. The third Reason is taken from the testimonie of God who inioyned vnto PAVL and other Ministers this dispensation of the Doctrine of Faith and Hope with a charge that they should see his Word fulfilled herein Verse 25. The fourth Reason is taken from the excellencie of the Gospell which is set out first by the nature of it it is a mysterie secondly by the antiquitie of it it was and was hid since the world beganne from Ages and Generations thirdly by the time of the reuelation of it now in the new world fourthly by the persons to whom it is reuealed viz. onely the Saints all which should moue to care and constancie in keeping of it Verse 26. The fift Reason is taken from the excellency of the Subiect of the Gospell which is no lesse nor worse then Christ reuealed by the preaching of the Gospell In this reuelation of Christ in the Gospell consider first who reueales him God secondly the cause of his reuelation the will of God hee would thirdly the manner viz. in a rich and glorious mysterie fourthly the persons to whom viz. the miserable Gentiles fiftly the effects or fruits of it which are first the inhabitation of Christ secondly the hope of glory Verse 27. Verse 28. The sixt Reason is taken from the end which is the presenting of them perfect in Iesus Christ which is amplified by the meanes to bring to this end which is preaching and that is amplified first by the parts of it which are teaching and admonishing and secondly by the manner in all Wisedome Verse 28. Verse 29. The seuenth Reason is taken from the holy strife of the Apostle to bring men to this which is amplified by the great successe which the LORD had giuen Verse vlt. A METAPHRASE vpon the first Chapter of the Epistle to the COLOSSIANS PAVL Verse 1 PAVL an Apostle of Iesus Christ by the will of God and Timotheus our Brother the Messenger or Embassadour-generall for all the Churches of the Gentiles by Commission from the promised MESSIAH now come in the flesh the Lord annointed separated hereunto not for his owne worthinesse or by any priuate motion of his owne or by commandement of any man but by the expresse will of God according to his euerlasting counsell as also Timotheus a reuerend Brother an Euangelist of Christ with full and free testimonie approueth this Epistle written To the Citizens and Inhabitants of the Citie of Colosse Verse 2. To them which are at Colosse Saints and faithfull brethren in Christ Grace be with you and peace from God our Father and from the Lord IESVS CHRIST that are separate from the world and sanctified with true Grace and faithfully walke in that holy Calling in brotherly communion one with another and indissoluable vnion with CHRIST your Sauiour Grace be with you and Peace euen the free fauour of GOD with all internall eternall and needfull externall blessings from him that both will and can euen God our Father through the merits of the Lord our annoynted Sauiour We giue thankes vnto God Verse 3. Wee giue thankes to God euen the Father of our Lord Iesus Christ alwayes praying for you Verse 4. Since wee heard of your faith in Christ Iesus and of your loue toward all Saints euen that God that by an eternall and vnexpressible generation is
to CHRIST 1 To Christ then it should teach vs two things first to liue comfortably for an higher estâ—te of Vse 1 excellencie canst thou not haue secondly to liue nobly like the Sonnes of Vse 2 the most High not basely like the Sonnes of the Earth Why wallowest thou in base and filthy pleasures why dotest thou vpon vncertaine and sinfull profits why doth thy heart degenerate to regard and so aspire after worldly preferment Remember whence thou art descended and with whom alyed Romanes 8. and walke as becomes the coheyre of Christ Secondly 2 To the Apostle are they Brethren to the Apostles and other great Gouernours of the Church it should then teach Ministers Magistrates and Masters of Families so to rule as to remember that they rule their brethren Vse neyther to neglect their good for why should thy brother perish nor with proud insolency or tyrannie eyther in correction or seuere carriage to Lord it ouer them Thirdly are they Brethren to the Saints abroad 3 To the Saints abroad and are they of the same familie with them then it should teach them to pray for them and to lay the distresses of other Saints and Churches to their hearts for though they be remoued in place and carnall knowledge yet are they neere in the mysticall vnion if it be considered that the same Mother bare them and the same Father begat them Lastly are they Brethren to the Saints at home 4 To the Saints at home then they should learne to conuerse brotherly to liue and loue together as becommeth Saints and Brethren Oh that it could sinke into mens mindes or that this were written in mens hearts then could there be nothing more glorious and comfortable in this earth then this communion of Saints especially in the fellowship of the Gospell In Christ Men are said to be in CHRIST three waies first as the Plant in the Stocke Iohn 15 secondly as the Member in the body 1 Cor. 12.12 thirdly as the Wife is one with the Husband Ephes 5.25 Dost thou aske then how thou maist get into Christ How thou maist get into Christ Ans Obserue three things First before thou canst be ingrafted into Christ thou must be cut off the old tree eyther a new man or no man eyther lose the World or neuer finde Christ eyther disarme thy selfe of all vaine confidence loue delight and support from the world and wordly men or the arme of the Lord will neuer beare thee vp and nourish thee Secondly a true Member is not but by generation in nature nor canst thou be a true member of Christ but by regeneration great oddes between a wodden legge though neuer so exquisitely made and a true legge all members in Creation be begotten and in Grace begotten againe Thirdly as they are not Man and Wife where there is no sure making by Contract or Marriage going before so neyther can any be in Christ vnlesse hee be receiued vnto the Couenant of Grace and as it is a mad thing in Nature for any woman to say Such a man is my Husband for hee is a kinde man and did cast his eye vpon mee or did me a pleasure at such a time c. So it is as great spirituall madnesse for any Soule to plead interest in Christ when they can alleadge no more but his generall loue to man or that hee offered Grace to vs in the Word and Sacraments or that wee together with the Gospell receiued outward blessings or such like when men can shew no contract no mutuall entercourse betweene CHRIST and the SOVLE no manner of euidence for their hopes no witnesses from the Word Spirit or Children of God for their spitituall Marriage Againe would a man know whether hee bee in Christ Who are in Christ these Comparisons likewise resolue his doubt by a three-fold Answere first hee is in Christ if he blossome grow and beare fruit euen such fruit as is to eternall life If a man bee abundant in the workes of the Lord and grow in such graces as are communicated onely to the faithfull hee is certainely a true Plant in this Stocke for by growing and fruit is the Plant that is ingrafted knowne from the sprigge that is lopped off and lyeth by and is withered A life barren and void of the workes of Pietie and Mercy is a manifest signe that the person is not in Christ Secondly if there be in our soules the sense and feeling and motion of spirituall life then are wee members for in a wodden legge is there no sense nor naturall motion When men haue as much sense and feeling sauour and delight in the things of the Spirit as the Word Prayer fellowship in the Gospell with the exercises of holy Graces in the duties of Gods worship or things otherwise belonging to the Kingdome of Christ as the carnall man hath in the profits Romanes 8. pleasures and fleshly things of this world These certainely are men after the Spirit and by the Spirit mystically vnited to Christ the head and on the other side a more plaine and palpable signe cannot be giuen to proue demonstratiuely that a man is not in Christ then when a man findes no taste hath no feeling can take no delight in spirituall Meanes Graces or Persons and yet is easily affected with the least profits and delights of the world Thirdly it will appeare by the holy communion betweene Christ and the faithfull Soule by his co-habitation and spirituall entercourse when Christ meetes a Christian with holy Comforts with heauenly refreshings with sacred answeres with spirituall direction and other sacred signes of the presence of Christ in the vse of the meanes sporting himselfe with the Christian Soule this entercourse I say this secret and chamber-meeting these inward and hearty feelings wrought by the Worde and Sacraments by Prayer and Fasting by Reading and Conference are certaine and sure signes and seales to prooue a marriage going before And thus farre of the foure titles giuen to the Children of God and also of the second thing viz. the persons saluted Now followeth the Salutation it selfe Grace and Peace be vnto you from God the Father and from the Lord Iesus Christ Of Salutations IT hath beene an ancient custome both in the Iewish Christian Pagan world to beginne Letters and Epistles with Salutations and in these they were wont to wish to their Friends that which was accounted the chiefest good Hence the Heathen as they were opinionated about the chiefe good they did differently wish good things to their friends in their salutations Some wished health 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some wished welfare or safetie some to doe well some ioy and a merry life as they were eyther Stoickes or Epicures But the Apostle finding that true felicitie was in none of these doth religiously wish that which in the Kingdome of Christ was in greatest request viz. Grace and Peace The acceptations of the word
and to vtter nothing for certaine but the word of God From these words the beloued our fellow-seruant I obserue first that common affliction for the cause of God workes in men tendernesse of loue The Prison makes a great Apostle imbrace with singular loue a poore and meane Minister the smell of the prison and sight of the stake if such times should euer come againe would frame a better amity amongst our Church-men ambitious men might then lay downe their personall and guilefull eagernesse of hast and hate and humorous men would then bee ashamed to deuise how to inlarge the dissention by coyning new exceptions and vrging of peremptory new scruples modest and humble men on both sides that haue sought the peace of Sion would then haue double honour Secondly that hee that is faithfull is beloued beloued I say of God and Gods houshold It is an ill signe in a Minister that hee is not sound when hee findes no tokens of Gods loue in his heart nor signes of respect with Gods seruants in his life Thirdly that to be Gods Seruant is an high dignitie it is here the speciall glory of an Apostle and was acknowledged and proclaimed to be the best part of a Kings title Psal 36. the title of it Which may serue for comfort to poore Christians they can get no Wealth offices nor Honours in the world but here is their ioy they may get to bee Gods seruants which is better and more worth than all Honour Besides it condemnes the aspiring of the Cleargie yet when they haue done all they can to make themselues great men hee is a better man in Gods bookes that by faithfull seruice can winne soules to God then he that by his money or paines can only purchase many liuings and great dignities to himselfe Which is for you a faithfull Minister or Deacon Concerning the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred Minister it is expressely a Deacon and it is a title of Office Seruice or Administration giuen sometimes to Christ hee is called The Deacon of Circumcision u Rom 14.8 sometimes to Magistrates x Rom. 13.4 yea sometimes to Women y Rom. 16.1 sometimes to a speciall calling or sort of Church officers z Phil. 1.1 1 Tim. 3.8.12 sometimes to the Ministers of the Gospell both ordinary and extraordinary so Timothy is a Deacon 1 Tim. 4.6 so Iudas Acts 1.17.15 But the Doctrine I obserue is That euery faithfull Minister is Christs Deacon and this may comfort painefull Ministers for to be Christs Deacon is no base office or to be called so a title of disgrace for it is a title giuen to Christ and the greatest Magistrates And concerning them is that promise that hee that receiueth one of them in Christs name shall not be without his reward * Mar. 9.35 with 37. Besides Christ saith of them that where hee is there shall his Deacon or Seruant bee and his father will honour him though the world doe not a Iohn 12.26 Further it may refresh them that they are said to be Deacons not of the Letter but of the Spirit 2 Cor. 3.6.7.8 Lastly wee may see what power these Deacons haue Math. 22. They call they perswade they are heard of the great King if they complaine and informe and they binde men hand and foote and cast them into vtter darkenesse Onely if Ministers would haue the priuiledges of Christs Deacons they must put on and practise their properties First they must become as little Children for humblenesse of minde and confidence in Gods fatherly care and prouidence and for freedome from malice b Mark 9.35.36 Secondly they must follow their Master Christ in doctrine in life and in sufferings c Iohn 12.26 Thirdly seeing they haue this Deaconship as they haue receiued mercy they should not faint but cast from them the cloakes of shame and not walke in craftinesse nor handle the word of God deceitfully but in declaration of the truth should approue themselues to euery mans conscience in the sight of God d 2 Cor 4.1.2 So as for the daily expressing of their doctrine vpon the hearts and liues of the people their people might be their Epistle e 2 Cor. 3.2.3 Thus of the 7. Verse Out of the 8. Verse I obserue diuers things First from the word declared as it is here vsed and applyed to reports I note that those things are to be reported and spoken that may giue light to the hearers A good mans report tends to cleare things in the mindes of them that heare him there should be light and a Lantherne in our words f Prou. 6.23 To this end wee should vse wisedome and truth and meekenesse when wee speake Wisedome by preparing our selues to speake Truth to report things as they are and meekenesse to auoide passion for anger is a great darkener We should also take heede of diuers sinnes in both Tables that greatly corrupt the hearers not onely in the generall but in this that they greatly darken and make muddy the vnderstanding of man As in the first Table discourses or disputes of Atheisme against the Word Religion or Ordinances of God Apologies for Idolaters or Idolatrous Religion in whole or in part the very naming of vices or Idols without disgracing or hating of them Impatiencie or murmuring against God and such like And in the second Table flattery tale-bearing false accusing rash iudgement answering of matters before they be heard are great darkeners of the vnderstanding Secondly in that Epaphras intending to complaine of them for their corruptions in opinion and worshippe doth here first declare their praises and graces of Gods Spirit It shewes that it is a worthy grace to be apt to expresse others iust praises especially when we are to speake of their faults for that will shew that we are free from enuie ostentation or disdaine and that wee seeke not our owne things that wee are not suspitious nor thinke euill nor reioyce in euill Loue in the spirit Loue is either in God or in man in God there is the personall loue of Christ the loue of the Creature the loue of man and the loue of goodnesse or good men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In man there is both the loue by which hee loues God and the loue by which hee loues man I take it here it is meant of whatsoeuer loue the Spirit worketh in man Of Loue I haue spoken at large before here onely I note briefely two things in generall First the necessitie of Loue Secondly the tryall of it both in the negatiue For the first If the true loue of God and Gods children bee not in vs wee haue not faith g Gal. 5.6 nor the Spirit of God for Loue is the fruit of the Spirit h Gal. 5.22 2. Tim. 1.7 nor the Seale of our Election i Ephes 1.4 nor a pure heart or good conscience k 1 Tim. 1.5 nor strength to holde out against errours
God for them such I say for the worth of them for number for freenesse of gift for continuance and as they are compared with what God bestowes vpon others in the world To the Father A sanctified heart that hath sense of grace so sees God the first cause of all blessings through the second and next causes that it maketh God the principall obiect both of praier and praises it is a great sin not to acknowledge the instrument by which wee receiue any good but it is a great impietie not to giue that which is due to the principall Efficient The Father Father is a tearme of relation and is giuen sometimes to the whole Trinitie a Math. 23.9 Luke 3.38 sometimes to Christ b Esay 9.6 sometimes to the first Person in Trinitie so commonly and so here God may be said to be a Father in this place two waies first in respect of Christ secondly in respect of the Christian 1. In respect of Christ God is a Father both by Nature and by personall Vnion and in this sense two questions may be moued Quest Quest 1. Whether prayer is to be made to the whole Trinitie or but to one person Ans Ans It is to bee made to the whole Trinitie Acts 7.59 1 Thes 3.2 2 Cor. 13.13 Obiect Obiect But praier is here made to one person Sol. Solut. Though but one person be named yet the rest are included for the Persons may be distinguished but seuered or diuided they may not be Quest Quest 2 Is the Father a Redeemer in that Redemption is here giuen to him Ans Ans The actions of God are two-fold some are inward as to beget to proceede c. Some are outward as to create redeeme c. Now the outward actions are common to all the three Persons they are distinguished onely in the manner of doing the Father beginnes the Sonne executes the holy Ghost finisheth as in the workes of Redemption the Father redeemes vs in that hee beginnes it by deuising this course and willing it from eternitie by calling sanctifying sending and accepting of CHRIST in time the Sonnes redeemes vs by taking our nature and in obeying the Lawe and suffering death euen the death of the Crosse for vs the holy Ghost redeemes vs by applying the merits and benefits of CHRIST to euery Beleeuer Vses 2. In respect of the Christian God is a Father and the meditation hereof should serue for a three-fold Vse 1. For tryall 2. For instruction 3. For Consolation For tryall for it stands vs much vpon to bee assured of this that God is our Father in Christ by Adoption for this is the foundation of true hope for what we want and of true thankefulnesse for what wee haue Now such men as are borne of God by regeneration Markes of a childe of God as well as of man by generation are wont to be described in Scripture by such markes as these They haue in them the Spirit of Adoption both in the working and witnesse of it c Rom 8.15.16 Rom. 8.15.16 Gal. 4.6.7 Gal 4.6.7 They are separate from sinners they cannot delight in the workes of darkenesse or in the wicked fellowship with workers of iniquitie they hate vngodly company d 2 Cor 6.17 c. 1 Iohn 2.15 c. c. They haue consolation and good hope through grace e 2 Thes 2.16 Christ is to them their way the truth and their life and they loue their Sauiour more then any Creature and shew it in this that they will rather obey his words then the commandement of any man or Angell f Ioh 14.6.21 They are a people that in respect of Mortification purge themselues by voluntary sorrowes for their sinnes and in respect of new obedience Come to the light that their workes may be manifest that they are wrought in God g 1 Ioh 3.1.2.3 1.6.7 1 Pet 1.17 c. They honour God with great honour and tender his Name more then their owne credits h Mal 1.6 they worship God not for shew or with the adoration of the lips and knees only but in spirit and Truth i John 4.23 They labour for the meate that perisheth not and esteeme it aboue their appointed food k Iohn 6.27 Lastly they loue their enemies and pray for them that persecute them and are willing to doe good to them that hate them and hurt them l Math 5.45 c. Secondly if God be our Father it should teach vs First to care lesse for the world and the things thereof wee haue a Father that both knowes our wants and hath all power and will to helpe vs and care for vs m Math 6.32 Secondly to come to him in all crosses and make our moane to him that seeth in secret for if euill fathers on earth know how to giue good things to their children when they aske them how shall not our heauenly Father giue vs whatsoeuer wee aske in the Name of Christ n Mat 7.11 Yea it should teach vs patience vnder and a good vse of all crosses o Hos 12.9 Thirdly to be willing to die and commend our spirits to God that gaue them seeing in so dying we commit them into the hands of a Father This made Christ willing to die and this should perswade with vs also p Luke 13.46 Lastly it should teach vs to glorifie God as a Father wee call God Father many of vs and thus wee speake but wee doe euill more and more and dishonour him not liuing like the children of the most High q Jer 3.4.5 If hee be our Father let the light of our good workes shine before men that they may glorifie our Father r Math 5.6 Herein is God the Father glorified that wee beare much fruit Å¿ Iohn 15.8 Thirdly this point serues for Consolation and that many wayes First against the feare of our owne weakenesse It is not our Fathers will that one of the little ones should perish t Mat. 18.14 None is able to take them out of his hand u Iohn 10.29 Secondly against our doubts about prayer Whatsoeuer you aske the Father in Christs name it shall be giuen you x Iohn 16.23 Thirdly against all the troubles of this world if hee haue beene a Father of Mercy to forgiue thy sinnes and giue thee grace hee will be a Father of Glory to crowne thee in a better world in the inheritance of his Sonnes y Ephes 1.17 Who hath made vs fit Doct. Wee are neither naturally happy nor vniuersally so not naturally for wee are made fit not borne so not vniuersally for hee hath made vs fit not all men Christ died for his sheepe onely z Iohn 10. for his Church onely * Ephâ—s 1. not for the World a Iohn 17. How Christ died for all And therefore when the Scripture saith Christ died for all men wee must
this life it stands of two parts the first is our deliuerance from the power of Darkenesse and the second is our translating into the kingdome of CHRIST A sixe-folde darkenesse in euery vnregenerate man Darkenesse This Darkenesse imports the miserie of vnregenerate men from which the Children of God in the daies of Redemption are deliuered and it notes not onely the darkenesse of Gentilisme proper to the Pagans of that time but also the darkenesse of Sinne of Ignorance of Infidelitie of Aduersitie of Death and of Hell for euery vnregenerate man is couered with a sixe-fold darkenesse First the darkenesse of Sinne a Rom 13.13 Secondly the darkenesse of Ignorance which as a vaile couers all flesh b Iohn 8.12 Esay 25.8 2 Cor 3.17 Thirdly the darkenesse of Infidelitie for as there is the light of Faith in the regenerate so there is a darkenesse of vnbeliefe that possesseth euery vnregenerate man All men haue not Faith it is the gift of God both the Prophets and Apostles haue complained Who hath beleeued our report c Esay 13.1 Rom 10.16 Fourthly the darkenesse of Aduersitie d Esay 8.22 miseries of all sorts breaking in vpon the soule body state and names of men Fiftly the darkenesse of Death for Death is the house of Darkenesse and this is the wages of Sinne e Psal 88.12 Lastly the wicked man is in danger of vtter darkenesse euen of the darkenesse of hell Out of all this we may see the extreame miserie of all carnall persons vpon whom the Kingdome of darkenesse breakes in and preuailes so many waies and therefore accursed is their misery that can liue in this estate without sense or remorse or feare If Securitie as a wretched Lethargy had not ouergrowne mens hearts how could they eate drinke sleepe marry giue in marriage c. when they finde themselues in the power of such fearefull and horrible darkenesse Power This darkenesse gets power and preuailes ouer the world by the vnwearied labour of the Prince of darkenesse who as hee seduced our first Parents to extinguish the faire light in which they were created whence flowed an vniuersall darkenesse vpon all mankinde so doth hee still as God of the vnregenerate world worke effectually in blinding mens mindes more and more that the light of the Gospell might not shine in their hearts both by hindering by all the waies hee can the meanes of light and by leading man on from sinne to sinne till custome haue worne out sense and bred a very liking of darkenesse more then the light And thus poore man runnes from darkenesse to darkenesse and from dungeon to dungeon till hee fall vnto the euerlasting dungeon of vtter darkenesse and this would be the end of all flesh were it not that God of his infinite mercie hath prouided a meanes in Iesus Christ to deliuer the Elect from the power of this Darknesse Deliuered Euery man hath great reason to thinke of this deliuerance out of the Kingdome of darkenesse wherein naturally hee is for while he so continueth he knoweth not whither he goeth f Iohn 12.35 1 Iohn 2.11 he hath no fellowship with God g 1 Iohn 1.5 his deedes are all euill h Ioh 3.19.20 his ignorance will not excuse him i Iohn 1.5 yea it will bee his condemnation k Iohn 3.19 his feete treade not in the way of peace l Luke 4.79 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who hath deliuered vs. Here are foure things 1. What deliuered 2. Whom vs 3. When hath 4. Who viz. God the Father Deliuered The originall word doth not signifie onely to let out or lead out or buy out but it noteth forcibly to snatch out Man is not gotten so easily out of Sathans hands nor will the World and Flesh let him goe without force or without blowes Quest Quest What must wee doe that wee may be deliuered from this power of darkenesse Ans Ans Beleeue in Iesus Christ who is the true light m Iohn 8.12 Know that all true light is begunne in the assurance of Gods loue to thee in Iesus Christ seeke this knowledge To this end attend vpon the preaching of the Gospell by which life and immortalitie are brought to light m Iohn 8.12 And because this Sonne doth not alwaies shine Walke in the light while you haue the light n Iohn 12.35 and because a man can neuer sincerely seeke the comforts of God in Iesus Christ or constantly loue the word of the Kingdome the fountaine of light but that there will be great opposition from Sathan and the World Therefore euery one that is a weary of this darkenesse of Ignorance and Vnbeliefe and feeles what darkenesse of Aduersitie his sinnes haue brought vpon him and feares the darkenesse of Death and Hell must arme himselfe resolue and prepare and fight for his owne deliuerance putting on the whole Armour of light vsing all the meanes with Faith and diligence and then shall Gods power be made knowne in his weakenesse and the strong man armed which is the Diuell shall be cast out by him that is stronger then hee euen by Iesus Christ At the time when this deliuerance from the power of darknes is wrought there are at the least these nine things in euery one that is truely deliuered Nine things in euery one that is deliuered from darkenesse First hee seekes knowledge with great estimation of it Secondly hee is carefull to amend his waies and to auoide sinne Thirdly hee feeles and resists temptations Fourthly hee renounceth the world as being neither besotted with vanitie nor swayed with example Fiftly hee fights against his owne flesh Sixtly hee loues the word of God Seauenthly he forsakes euill company Eightly hee mournes ouer and praies against some speciall sinnes Ninthly hee loues all the children of the light These are not all things that are wrought in man in the day his heart is changed and hee deliuered but lesse than this can bee in no man nor woman that is truely deliuered from the power of darkenesse Who. Doct. It is God onely that deliuers vs from darkenesse This is needfull to be considered of both that carnall men may know they can neuer see the light if they vse not the meanes God hath appointed and that godly men might not despaire vnder the sense of their wants for as God hath called them to the light and giuen them meanes so he is able to create light at his owne pleasure Vs Doct. The Saints euen the dearest of all Gods Children haue beene ignorant sinfull and miserable as well as any other Hath A Question may here be asked Quest how it can be said that Gods children haue beene deliuered seeing they are ignorant sinfull fleshly full of afflictions and subiect to dye still Ans Ans They are deliuered in respect of Inchoation though not in respect of Consummation though they bee ignorant yet the vayle is not whole but many pieces are torne off though
considered first concerning Creation it selfe in the generall secondly who created thirdly what was created fourthly the distinctions of Creatures Created God workes not as the Creatures doe God workes in an instant Angels worke sodainely Nature workes by little and little and by degrees There is a threefold effusion of the goodnesse of God 1. by Generation 2. by Spiration 3. by Creation The Workes of God are either Internall and immanent and are in the Essence of God by an act internall and eternall and thus Predestination is Gods worke or externall and transient passing to the Creatures by an act externall and temporall And these workes are either workes of Nature or workes of Grace Qua est in fieri qua est in facto the workes of Nature respect her either as shee is in making or as she is made the latter workes are workes of Prouidence the former are workes of Creation A difference must be made betweene creating generating and making A thing comes into being of nothing by Creation of something by making and of a substance by generation Creation is of God by himselfe Generation is of Nature according to God Doctr. Doct. The World euen this whole Frame of all things was created and had a beginning This wee may know by Faith out of Scripture x Gen 1. 2. Psal 33.6.9 Job 38. 39. and by Reason from the state of Creatures their alterations subordinations debellities and expirations proue a beginning and that they are not eternall Obiect Obiect This drownes our thoughts that wee cannot conceiue of Eternitie Solut. what it was before the world was Sol. It is not meete wee should account our selues able to iudge of Eternitie What doe Plants iudge of Sense what doe the Beasts iudge of Reason how canst thou be fit to iudge of Eternitie that thy selfe hast no certaine continuance in time Thus of Creation in generall the second thing is who is Creator Opera ad extra sunt indiuisa In him or by him The whole Trinitie did create the world because it is a rule that the workes of God that are without are vndeuided so as that which one Person doth all the three Persons doe Yet there is difference in the Order Pater est causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Filius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritus sanctus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Father moues and wils it the Sonne workes it and the holy Ghost finisheth it Creation is giuen to the Father Acts 17.24 to the Sonne Iohn 1.3 to the holy Ghost Gen. 1.2 Psal 33.6 But in this place the honour of the worke is specially giuen to the Sonne And it is to be noted that the originall hath more then barely by him for it is said in him c. The Creation of the world was in Christ in two respects First it was in him as in an examplar the Frame of the world to be made was in him as the Image of the Fathers vnderstanding for in the building of a House there is a double frame the one in the head of the Carpenter the other the Frame externall of the house built after the patterne of that that was in the Carpenters head So is it in the Creation of the World Secondly it was in him as that decreed and fore-appointed head and foundation in which all the other things should be placed and consist thus he is said to be the beginning of the Creatures of God Reuel 3.14 This worke of Creation ascribed vnto Christ proues his Deity Eternitie and Omnipotencie Thus of the Creator Mundus Archetypicus Thirdly it followes what was created viz. All things The whole world By the world I meane not the frame of all things as it was in Gods Essence from Eternitie nor man onely which is called a little World Mundus Microcosmus Mundus Macrocosmus but this whole Vniuerse and great building consisting of all sorts of Creatures Concerning this creation of all things I onely note two things First how they were created secondly the errours that sprung vp against this Doctrine Now All things were created First most freely without any necessitie that compelled God thereunto a Psal 33.9 115.3 Secondly without any labour motion or mutation of himselfe with a becke onely and by his omnipotent Word b Psal 33.9 Thirdly of nothing of nothing I say negatiuely in the Creation of the first masse of all things and of nothing priuatiuely in the second Creation of things out of the first masse or Chaos For though in the order of nature and by men nothing is made of nothing yet this extendeth not to God and the first Creation Fourthly most wisely so as there flowed in the Creation a goodnesse to euery Creature so as they were all good in Gods account c Gen 1.31 This Goodnesse in Man and Angels was Gods Image in them Fiftly in time with time in the very beginning of time d Gen 1.1 Sixtly in the space of sixe daies not at one time onely and this shewed the Creatures disabilitie that could not forme it selfe when the first matter was created Herein God also shewed his power and that hee was not tied to second causes as hee declared when hee gaue light to the world while yet there was no Sunne Then herein hee teacheth men to dwell long vpon the meditation of the Creation seeing God himselfe did prolong the Creation for so many daies which yet hee could haue dispatched in an instant There were foure errors about the Creation Foure words confute foure Errours Some said the world was eternall some said though it were not eternall yet it had a materiall beginning it was made of something Some said God made the Superiour Creatures himselfe and the Inferiour by Angels some made two beginners of things they imagined that one Beginner made things incorruptible and another made things corruptible The very first Verse of the Bible confutes all foure Errours the word in the beginning shewes the world was not eternall the word Creation notes that it was made of nothing when he saith God created all hee excludes Angels and lastly when hee saith God created Heauen and Earth hee shewes hee was the onely beginner of all sorts of Creatures Fourthly the distinction of the Creatures followes Sorts of Creatures here they are distinguished three waies 1. by Place some are things in heauen some things in earth 2. by Qualitie some are visible some are inuisible 3. by a subdiuision of the inuisible some are Thrones some are Dominions c. Thrones or Dominions or Principalities or Powers Diuersitie of opinions about the meaning of Thrones Dominions c. These words are diuersly interpreted Some thinke there is no necessitie to vnderstand them of Angels but in generall of all Empire and of the order of oeconomie among the Creatures in Marriage Lawes or Gouernments in heauen or Earth Some restraine the words to order amongst
him For him In diuers respects first as it is hee onely All things are for Christ in diuers respects in whom the Father is well pleased and so the loue of God to the World is for his sake Secondly as all the Creatures doe serue to point out the Sonne as well as the Father and that because they shew Christ as the wisedome of the Father And be sides their changes and corruptions doe cry for the libertie of the sonnes of God in Christ and further they are all at commaund for the propagation and preseruing of the kingdome of Christ Thirdly as he is heyre of all thingss they are for him that is for his glory so as hee is not onely the Efficient but the finall cause of all things The Carpenter makes his House perhaps fot one more honourable then himselfe but not so Christ in making this great House the World The consideration of this point that all things are for Christ should teach vs diuers things First wee should lesse dote vpon the world and the things thereof Vses in as much as these things were principally made for Christ and not for vs. And secondly wee should vse all these things as helpes to lead vs to CHRIST Thirdly in the vse of the Creatures wee should be carefull to expresse the glory of Christ by giuing thankes by magnifying his Wisedome Power Goodnesse c. and by distributing them according to his appointment as to the poore and to the maintenance of the worship of God for seeing they are his and for him wee should despose of them as hee requires Lastly it should keepe vs from the vse of all ill meanes for seeing it is for Christ wee should not lye deceiue vse false weights runne to Witches or take any other vngodly course for hee needes not our lye nor desires to bee helped by any sinnefull course The fourth thing which Christ is commended for is his Eternitie Hee was before all things Eoure things in the immensitie of Christs diuine nature The Immensitie of Christs Diuine Nature hath foure things in it First infinitenesse in respect of it selfe Secondly incomprehensiblenesse in respect of our sense and vnderstanding Thirdly incircumscriptiblenesse in respect of place Fourthly Eternitie in comparison of time That Christ is eternall these places proue Prou. 8.22 c. Mich. 5.2.4 c. Reuel 1.8.11 and 21.6 and 22.13 The Eternity of Christ may be thus defined it is a pleasant and at once perfect possession of endlesse life The Eternity of Christ described and explained And hereby may the eternitie of Christ appeare to differ from the eternity of all other things The Heauens haue an endlesnesse of Essence but they want life The Diuels haue an endlesse not onely being but life but it is not a pleasant life The Saints in Heauen haue a pleasant life till the day of Iudgement but they haue not whole possession The Angels in Heauen haue a whole possession but it is not at once but successiuely both in reuelation and ioy I say it is whole in them because their whole Nature or Essence is possessed of pleasant and endlesse life And lastly Christs eternitie differs from all eternitie of all the Creatures because no creature hath the former things absolutely perfect that is such a possession of endlesse life as vnto which nothing is wanting for they want many of the perfections that are in Christ though they bee perfect in their owne kinde Seeing Christ was before all things wee should preferre him before all things wee should acknowledge his Title as heyre of all things as the eldest among all things wee should willingly heare him speake and honour his words wee should trust in him and liue by faith c. And in him all things consists That is hee vpholds rules and gouernes all things by his prouidence and this is the fift thing by which our Redeemer is described in relation to the World That prouidence is giuen to the Son as well as Creation these places proue Heb. 1.2.3 Prou. 8.15 Iohn 5.12 Christ is not like the Carpenter that makes his house and then leaues it or like the Shipwright How al things consist in Christ Conseruando Prescribendo Mouendo Ordinando Disponendo that frames his Ship but neuer after guides it All things are said to consist in him in respect of Conseruation in that he keepes all things in their being in respect of Precept in that from him are prescribed the Lawes by which Nature Policie and Religion are gouerned in respect of Operation in that all things moue in him in respect of Ordination in that hee appointeth all things to their end in respect of Disposition of the meanes to the end and lastly as the vniuersall cause of Nature and naturall instincts in all Creatures by which they further their owne preseruation Obiect But we see the meanes by which all things are wrought and preserued as by their causes Sol. The meanes notwithstanding all things consist in Christ first because Christ vseth not the meanes necessarilie secondly hee ordaines the meanes as well as the end thirdly the meanes is many times euill in matter or forme yet the worke is made good by Christ fourthly he is not tied to the meanes but he can worke either with without or against the meanes fiftly all meanes hath his efficacie from Christ But the words would be particularly weighed As Christ is God al things consist in him foure wayes In him All things consist in Christ both in generall as hee is God and in speciall as he is Redeemer Foure waies all things consist in or by CHRIST as hee is God first in respect of Vbiquitie hee comprehends all things and is comprehended of nothing The Nations are but a droppe of his Bucket and time it selfe is but a drop of his Eternitie secondly in respect of power in his power this whole frame stirreth thirdly in respect of Omniscience and Wisedome for all is within his knowledge and receiueth order from his Wisedome fourthly in respect of decree for the world to be made did from euerlasting hang in the fore knowledge and pre-ordination of Christ As Christ is Redeemer all things consist in him three wayes first And as he is Redeemer three waies because he is that attonement which kept the world from being dissolued for Adams sinne secondly because the respect of him and his Church is that that keepes vp the world to this day if his body were once compleat the world would not stand one houre thirdly because the promise made to man concerning his prosperity in the vse of all Creatures are made in Christ All things Euen all things which are or are done in Earth or Heauen Act 17.25 things visible or inuisible which haue either being life sense or reason past present or to come aduersitie as well as prosperitie c. Consist This word notes foure things Order Continuance Cooperation The word Consist notes foure things
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 b Rom 1 16. 15.19 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 c Rom. 8.4 2 Cor 2.14 1 Cor. 1.17 Gal 3 1 3 5. 3. By diuiding the word amongst them as the food of their soules to preserue them 4. By the application of the Promises which are effectually in the Ministery fulfilled in the hearts of the hearers d Luke 4 21. Lastly in causing the Elect to fulfill the Word both in obeying the Word e Rom. 15.18 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 comforted 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 certainely 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 Mysterie hid since the world beganne and from all ages but now is made manifest to his Saints THese words are the fourth generall Reason taken from the excellencie of the Gospell which is here described in foure things 1. By the nature of it a Mysterie 2. By the antiquity of it since the world beganne 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 Mysterie The Gospell is a great Mysterie a 1 Tim 3 16. a â—idden Mysterie b Rom. 16.25 hidden in God c Ephes 3.9 2 Tim 1.9 because it was a secret in the purpose and grace of the Father before the world began Hidden in Christ because hee was that store-house in which the Father laid vp all his treasures d Col. 2.3 that concerne mans life and immortalitie and because he was the meâ—itorious caâ—â—â— of all our happines Hiâ—â—â—â— in the Word e Rom 16.26 because the Scriptures of the Prophets and Apostles are the sacred fountaines of knowledge and originals from the bowelâ— of which flow the comforts of the Gospell to the Church Hidden also in the darke shadowes of the Ceremoniall Law Hidden from Adam himselfe in Paradise so long as he acknowledged his happines by the Couenant of workes 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 we 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 f 1 Cor 2 7 14 no though otherwise he 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 Quest euen in the Church in these dayes Answ Ans Man is by nature couered with the vaile of originall blindnesse g Esay 25.8 and besides hee is bewitched with the deceitfulnesse of his actuall sinnes h Heb 3 13. the God of this world with his wiles and subtilties his deepenesse and his methodes blindeth many thousands to their destruction that he may hide the Gospell from them i 2 Cor 4 3. Ephes 6. Reuel 2. 2 Cor. 10.4 Also euill thoughts nursed and fortified as thicke clouds hide the light from diuers to some in iudgement Christ speakes in Parables k Math 13. others shall neuer haue the light was offered because they vsed not the light they had The enuious man in many places sowes the tares of corrupt doctrine And vnto many congregations for want of sincere preaching Immortalitie and life is not yet brought vnto light l 2 Tim 1 10. T it 1.3 besides the transplendencie of the doctrine it selfe is such as exceedes the capacity of the most Quest But how comes it that euen the godly themselues in all places Quest attaine to so small a measure of knowledge in the Gospell Ans Ans There are remnants of naturall blindnesse euen in the best and the sinne that hangs on so fast is not without pollution and an obscuring propertie Faith also that should haue principall vse in conueying this light is not without some mixtures of doubts and other drosse Affections are not without their fumes which becloud the vnderstanding sometimes they want the meanes sometimes they are negligent in the vse of them and to see perfectly is the onely priuiledge of the new Ierusalem that is aboue The Vses Vses are for reproofe for Information for Instruction and for Consolation First it reproues the horrible prophanenesse of those that so securely contemne the Gospell so sacred a Mysterie and fearefull is the curse with which God doth auenge the quarrell of his word euen this that vnto these men the Scriptures both read and preached are a sealed Booke m Esay 29.11 And is the Gospell a Mysterie then singular is their dotage and madnesse that say they know as much as any of them all can teach them Secondly wee may hereby bee informed concerning the
men of the world haue but their short time and then they goe out and leaue their roomes to their succeeding generation which may serue for diuers vses if it be seriously thought on First it should cause vs to feare him that cannot onely change vs but mowe downe with his Sithe whole generations of men before whom the nations are but a little dust of the ballance or drop of the Bucket and we should also magnifie and adore that God that is of himselfe subiect to no change and liues for euermore a Reuel 4.10 Secondly it should make vs in loue with the world of worlds and to admire the blessed estate of such as shall be accounted worthy to obtaine that world and the resurrection from the dead b Luke 20.25 to such an Angelicall and vnchangeable condition and to this end we should be quickened to a serious preparation for the world to come seeing wee haue but our turne and course vpon earth wee should not fashion our selues to this world c Rom. 12.2 wee should refuse to square our actions according to the lusts and humors of men d 1 Pet. 4.2 let vs serue not the time nor the fancies of men but the King of times e 1 Tim. 1.17 Secondly wee should looke to it that neither the cares of this world choake nor the GOD of this world hide or take from vs the word of the kingdome f Matth. 13. 2 Cor. 4.4 Thirdly and if wee must not serue the men of the world nor the things of the world much lesse may wee serue sinne for if any man bee a seruant to sinne hee shall not abide in the house to the next world g Iohn 8.34 Fourthly this may abate the great opinion of the wisedome of this world for what shall it profit mee to haue great skill to get money and meanes for this life if I haue no skill or wisedom for the sauing of my soule What shal it aduantage me to haue a nature and carriage tilled and fitted for the winning of friends for this world if I know not how to make mee friends for a better world what auaileth it to haue gifts for an eminent place in mans Common-wealth and for want of grace bee not acknowledged of the Common-wealth of Israel to what purpose is it to be a Disputer of this world and in the day of Christ to be swallowed vp with amazed silence as not hauing a word to say for thy poore soule And yet prouidence for our future estate may be learned from these Children of this world For if the Children of sinne be so industrious to make shift for their time how much more should the hearts of the Children of eternitie be enlarged to an inflamed care of large prouision for their immortall estate Fiftly this should embolden vs to a willing forsaking of our selues in the worst of all outward trialls which is to forgoe euen all for Christs sake and the Gospells if wee be put to it What great thing is it to part with that little All that we haue in this world seeing it could serue vs but for a little time and at length wee must leaue all and besides by a voluntary abnegation wee shall be aduantaged in the gaine of an eternall recompence of reward a hundred-fold better Againe in that the Gospell is hid from whole Ages and Generations of men wee may see that whole multitudes may be in a miserable estate and that it is no priuiledge for any in sinning that many are such sinners Neither is multitude or succession of men in one minde for matters of Religion any note of the true Church For here are whole ages and many successions of men that all liued and died without the knowledge of the Gospell it is a slender prop for Faith to rest on to say our Fathers and fore-fathers liued and died in this or that minde or opinion Further wee may obserue hence the infectiousnesse of sinne how naturally it will spread euen to the poisoning of whole Worlds of men If sinne but once get a fountaine if the Lord stoppe it not into what riuers of contagion will it defuse it selfe Also we may see how fearefull a thing it is to fall into the hands of an angry God since the liues of so many millions cannot finde pitty or pardon with him And the insensiblenesse of sinners may hence be noted also When would those ages and generations of men haue awaked out of their idolatrous sleepe if the Lord by the voice of his Sonne and his Seruants had not awaked them Moreouer it may be manifest from hence that the Lord in dispencing his grace is not moued by any outward things for what can any person or people haue to commend them by to God which those Nations had not Lastly we may here see it verified that Gods iudgements are like a great deepe it is not for man to conceiue that hee should be able to search into them Yet least any should stand still and be swallowed vp with amazement at the fall and ruine of those worlds of men let him consider of these things following First that these people were instructed by the Creatures Note and had a Law written in their hearts q Rom. 1. 2. Secondly that these terrible desertions and exquisite iudgements were deserued by an infinite measure of horrible sinnes which if wee could soundly consider of our Obiections about their falls would be much dulled Thirdly that it is God that prescribes and describeth Iustice and therefore things are iust because he doth them not that first man must pronounce them iust and then God will doe them Fourthly that the reasons of this dealing may bee iust though not exprest vnto vs. Fiftly that Christians are charged to be wise to sobrietie they may not let their thoughts runne as farre as they will but must let God alone with his secret iudgements Sixtly that the things are now strange and obscure shall be more fully reuealed in the day of Christ when all shall bee cleered and made manifest Obiect Obiect But some Papist may say it is plaine by these words that the Scripture is hard and not fit for the common people seeing it is called a mystery Solut. Answ This place cannot helpe them because it is said that now it is reuealed and so their cauill comes out of season 2 Because it is and was hidden from carnall men not from Gods seruants wee doe not wonder though the Scriptures bee as a sealed booke vnto such carnall wretches as they are Now reuealed God hath reuealed the mysterie of his Will diuers wayes How the mysterie is reuealed first by Dreames by Day-visions by Types and Sacraments by Angels by Prophets and extraordinary Men by CHRIST appearing in our Nature by his Spirit by the Scriptures and by the ordinarie Preaching of the Ministers Dreames Visions and Types were peculiar in a maner to the olde Testament the
7. It is carried with full sailes vnto holy duties for so the word signifies and is fruitfull in good workes 8. It is able to admonish u Rom. 15.14 What we must doe to get full assurance If wee would obtaine this plerophorie wee must bee much in hearing and prayer for they doe both exceedingly settle faith especially wee must attend much vnto the promises of God and the testimony of the spirit of adoption and we must get calme and quiet affections we must grow in grace and striue to be strengthened in the inner man But especially we must begge it often of God by prayer and striue against hardnesse of heart and vnbeleefe carefully discerning and reiecting the obiections of Sathan and the flesh consulting daily with such as haue the ouersight of our soules Vse The consideration hereof may both confute the Papists that plead so earnestly against the assurance of faith and it may serue also to scourge the wanton distempers of carnall Protestants that against a principle of their owne Religion will so commonly disgrace the assurance of faith by saying men cannot be so certaine of their owne saluation And it may excite all that feare God to labour after it and the rather considering the worth of it as the word riches of full assurance imports Riches of full assurance There are two sorts of rich men there is a worldly rich man Wherein our spirituall riches lie and a spirituall rich man Now our spirituall riches lie 1. in the word of Christ dwelling in vs * Col. 3.16 2. in the spirit of Christ x Tit. 3.6 3. in works of mercy and liberality y Ephes 2.4 2 Cor. 8.1 9.11 4. in sufferings and patience 5. in praiers z Rom. 10.11 6. in good works a 1 Tim. 6.18 7. in vtterance and all holy knowledge b 1 Cor. 1.5 lastly it lies in our faith c Iam. 2.5 and so the more full assurance we haue the more rich we are Now this in generall may informe how to conceiue of rich men and who are to bee accounted indeede great rich men and it may lesson worldly rich men not to swell in the thoughts of their greatnes but rather reioyce that God hath made them low and withall it should teach them to thinke more highly of poore Christians that haue the true grace of Christ whom God hath enriched with faith and holy graces of his spirit Assurance is riches in many respects Worthily is full assurance of faith called riches for it doth all that riches can doe vnto men It comforts the heart it defends from dangers much better then outward riches can for the iust liue by their faith It gaines the godly more true reputation then houses or land or money could doe It abounds more to spirituall mercy and well-doing with more sufficiency then outward riches can and it buyes for the soule all necessaries it is vnto Gods seruants according to their faith and vnto faith all things are possible yea it doth that that all the riches in the world cannot do for it will settle a mans heart against all earthly mutations yea it will make a man stand vndaunted against the rage of tyrants yea of death it selfe yea in some sense it will fence a man against the weapons of God himselfe though God kill Iob in the battell yet he will not let goe his hold but hee will still trust in him yea the Lord is pleased many times to yeeld the victorie to the wrestlings of faith and accounts it no disparagement to bee ouercome of the faith of his seruants and to let them binde his hands that he should not doe what otherwise he might and would haue done how can it be but great riches when it brings a man the assured pardon of all his offences and how doth it establish the heart of a man in his religion more then ten thousand arguments or volumes of controuersies Thus of the adiunct certainty the sublimity of the Gospell followes To the acknowledgement of the mysterie of God euen the Father and of Christ The Gospell is a diuine mysterie both for the admirable depth of it for it is a secret only God can reueale and for the excellency of the subiect it entreats of which is God the Father and Christ How the Gospell is a mysterie and to whom hath been shewed in the former chapter onely let vs from the repetition of it here be confirmed in this neuer to trust the iudgement of carnall persons in matters of godlinesse and saluation for they pronounce of things they neuer effectually vnderstand they cannot perceiue the things of God and withall we should be excited to a daily care of faith for reason will not reach heere Further we may here obserue That when the Lord doth reueale this mysterie vnto vs we must not only beleeue it but we must acknowledge it euen by an outward profession of our faith in Christ and our consecration of our selues to the worship and knowledge of God The world wonderfull hardly brooks acknowledgement most men aske what needs this profession they will not vnderstand that we must beare about and hold out the light of the truth receiued labouring to winne glorie to God by the power of confession and obedience Of God euen the Father and of Christ Diuers things may bee from these words particularly obserued 1. We may see here the glorie of the Gospell and the studies of Christians they haue the onely excellent subiect in the world other sciences consider of the creature but Theologie of the Creator 2. Heere is a plaine proofe of the diuine nature of Christ for God is sayd to be the Father of Christ 3. From coherence wee may know that as men grow in faith and loue so they will be more and more settled in the doctrine of the persons of the Trinitie t is such a mysterie as is reuealed by degrees as holinesse and other sauing knowledges increase in vs. 4. That wee neuer rightly know God till we know Christ Matth. 11.27 1 Ioh. 2.23 5. Wee may hence obserue the miserie of all vnregenerate men they neither know God nor Christ aright 6. That howsoeuer we be ignorant in many other knowledges and that of matters of religion too yet it is a glorious riches to know God to be our father in Christ and to be fully assured of Gods loue in Christ VERS 3. In whom are hid all the treasures of wisdome and knowledge IN whom In quo is referred either to Christ or the Gospell it is true either way or rather both are conioyned together in one sense In Christ who is the subiect of the Gospell is all treasures c or in the Gospell as it entreats of Christ is all treasures c so that these words containe a third adiunct of the Gospell and that is singular perfection of wisdome Note heere with what feeling the Apostle speakes when he fals vpon the
to loue the Lord Iesus that hath done all this for vs Oh how precious should his memorie be amongst vs Finally here the faithfull should gather singular comfort against the law sinne death and hell seeing here they may be informed all these were nailed vpon the crosse and Christ hath openly declared that he hath cancelled whatsoeuer might be to shew against vs for any forfeiture or debt of ours whatsoeuer And shall not wee take heede of running in debt againe by sinning after the sprinkling of the bloud of Iesus Christ or shall wee wretchedly binde our selues to the law againe by pleading our iustification before God by the workes of the law VERS 15. And hauing spoiled principalities and powers hee made a shew of them openly triumphing ouer them in it THese words are an amplification of the former wherin he sheweth that not only the Bill in which we were made infinitely indebted was cancelled but the deuills also who had power to serue executions vpon vs and proofe from the ceremoniall Law as is before declared mightily conquered by Christ and therefore to reuiue againe the ceremonies was to renue the bond and to stand still in danger of the Diuels executions The words are a most portly and deep allegorie and they carrie newes of a remakable victorie the battell was fierce cruell prodigiously difficult bloudie on the best side and if Christ had beene a iot lesse then he was there had been no remedie nor hope The battell was first fought between Sathan and man with a depth of fraud and crueltie and hellish inuisible spight Newes of a strange victorie the day was lost man with the wofull issues of the conquest was either cast downe wallowing in bloud or scattered with pursuing crueltie no sooner sprouting in the life of nature but smitten with the venome of spirituall infection plagued with the bondage of more then cruell seruitude not pittied not helped more forfeitures laid vpon him then hee could finde words to acknowledge Now one man commeth into the field in the right of millions that could not stand in their owne quarrell challengeth the victors with singular compassion calleth backe the scattered raiseth a mighty expectation exposeth himselfe to the danger with incredible fury is encountred one with millions or legions of Diuels of incomprehensible rage and long beaten experience and the infinite anger of God was kindled against this one man as a suretie for the rest Now in this text is a report of the happie successe of the battell newes of a most victorious conquest the Diuels spoyled the Elect restored with vnutterable hymnes attend the conquest the wretched spirits are in chaines exposed to infinite shame and dragged after the chariot of triumph as hee ascended into the new Ierusalem In generall two things may be obserued First that Christ is God he was brought in before quickning pardoning filling circumcising the heart now heere spoyling the Diuels and triumphing ouer them 2. We may heere comfort our selues with this that the Diuell shall neuer haue successe against Christ and his kingdom God hath cursed all his wayes and yet we finde by experience the Diuell will not giue ouer though he hath neuer so ill successe from day to day which may awaken many wicked men who are herein like the Diuell no ill successe can make them giue ouer their ill courses Againe would wee not bee spoyled and crossed in the successe of that we take in hand and be made like the Diuel in ill successe then let vs take heed of his qualities be not like him in cruelty in fraud in lying in accusing or enuying the children of God for if thou be thou art sure with the Diuell to be accursed and rebuked of God Now for the particular opening of these words wee must vnderstand that they haue beene three wayes interpreted First some Papists say this battell was fought in hell when Christ fetched the Fathers out of Limbus This interpretation I reiect not onely as a fond conceit obtruded vpon the world but because the most popish writers could see no such thing in this place but expound it otherwise Secondly some Orthodox writers say this battell and triumph was both begun and ended before Christs death The Deuils encountred Christ two wayes vpon the crosse visibly and inuisibly Visibly by inspiring wicked men with vile prouocations to vex him and molest him as the impenitent theefe a Luk. 23.38 the Rulers of the Iewes b Luk. 33 38. and the souldiers c Luk. 23.37 Inuisibly the Deuils themselues with all might fury malice and sleight encountred him vpon the crosse in the sight of God and the holy Angels The victorie is described in this verse and it is sayd first hee spoyled them which is diuersly read and referred For some vnderstand it hee spoyled the Deuils some of the Fathers put in a word and read it after hee had spoyled himselfe of his flesh and so it is a comparison borrowed from wrestlers or runners that first put off all might hinder them and so Christ that hee might ouercome first layd downe his flesh vpon the crosse And where the text saith he made a shew of them openly the Holy Ghost alludeth to the trophies of great Victors their manner was in the place where they did ouercome either to cut downe the armes of great trees and thereupon hanged the spoyles or weapons of the vanquished or else they built some stately pillars and there painted or wrote vpon the conquest with other monuments of victorie So did Christ openly serue the Diuels openly before God Angels and the world hee defeateth them and by a new way by suffering gaue occasion to all to see the shaking of the hellish kingdome where he is sayd to triumph ouer them therein is an allusion to the third degree of victorie they were wont to lead their captiues after the chariot of triumph into the Citie with great pompe thus did Christ to the wicked spirits either vpon the crosse or in his resurrection Quest But might some one say what appearance was there of any victorie Christs victorie when Christ suffered Answ Great euery way for if wee obserue it in euery branch of the processe there is euident signes of victorie For doe they attach him why first the officers are smitten to the ground with a very word 1. In his attachment and Iudas the cheefe leader is made to goe and hang himselfe the eare of Malchus was miraculously cured and they are suffered to doe no iot more then will fulfill the Scriptures d Mat. 26.26 2. In his arraignment Will they arraigne him in the Consistorie why there sits a high Priest that was made whether hee would or no to prophesie of Christs death for the people e Ioh. 11.50 vvith 18.4 and Christ casts a spirit of giddinesse vpon the witnesses so as their testimonies could not agree yea he there foretels them of his most glorious and terrible second
consideration of all this may much abase and humble vs for our deadnesse of spirit and egregious slownesse of heart in these things that so greatly concerne vs. The Diuell takes more paines in seeking to destroy vs b 1 Pet. 5.8 then we either doe take or are willing to take to saue our owne soules by seeking these things all of them so worthy to hee sought The worldly man is more industrious to seek riches and the ambitious man more to seeke honor and the luxurious man to seeke his sport lust or pleasure then Christians are to seeke those things that are aboue though neuer any truly sought but did finde c Matt. 7.7 and neuer lesse was found then either the euidence or the possession of a kingdome d Luk. 12.32 and that of God Nay nay how haue euery one of vs sought out all wayes and all inuentions while we liued in the seruice of the flesh and had no fruit or wages but that of which we are now ashamed e Rom. 6.21 and yet are seldome or neuer weary of such vnprofitable and shamefull labour But I referre the vrging of motiues till I come to the next verse it followeth Where Christ sitteth at the right hand of God These words containe the latter reasons and comprehend a principall part of Christs exaltation the meditation whereof is here vsed to excite vs to the loue of heauenly things seeing our Sauiour Christ that so entirely loues vs not onely is in heauen but is therein great fauour and honour and maiesty and power A fourefold presence of Christ There is a foure-folde presence of Christ For first hee is euery where as God Secondly he is in the hearts of the faithfull only by his spirit of grace and regeneration Thirdly he is by representation in the Sacrament Fourthly he is bodily in heauen Quest Quest But is not Christ with his Church on earth still Ans Answ He is as God but not as man I say not as man locally for else hee is present in his members that beare the image of his true humane nature and his very body is present sacramentally he is present by the imputation of righteousnesse and by mysticall vnion The acceptations of the words The right hand of God hath diuerse significations in Scripture sometimes it signifieth the power and helpe of God f Psal 44.3 Acts 2.33 Sometimes the place of eternall rest in heauen g Psal 16.11 Sometimes it notes the Maiesty and authority and soueraignty of God h Psal 110.1 Heb. 1.3 To sit signifieth to abide or dwell i Luk. 14.49 and to gouerne k 1 King 1.30 Prou. 20.8 Isay 16.5 Here to sit at Gods right hand comprehends three things First an exceeding glory aboue all creatures euen the very Angels l Heb. 1.13 Acts 7.55 Secondly full power of gouernment m Eph. 1.20 Thirdly an equality in maiesty and soueraignty euen with God the father in his person n Phil. 2.6.7 9. Ob. But Stephen saith he saw him standing at Gods right hand o Acts 7.75 Sol. Sol. Diuers gestures for our capacity are attributed for diuerse ends First hee stands to shew his watchfull eagernesse and readinesse to take notice of wrongs to his members to come to their succours Secondly He sits to note maiestie and soueraignty Ob. But to sit at Gods right hand seemes to import the reall communication of diuine attributes to the humane nature so as in his very body hee is euerie where c. Sol. It doth not Christs human nature is here reckoned vnder the name of things aboue And besides in the Epistle to the Ephesians the Apostle saith expresly he sits at Gods right hand in heauenly places p Eph. 1.20 Vse 1 The vse of Christs sitting at Gods right hand follow And first it may bee a notable terror to wicked men if they doe but consider that hee whom they daily pierce by their sinnes q Reuel 1.7 and despise by contemning his ordinances by which he would rule them r Luk 19.14 is exalted to such glory that hee hath all power to subdue his enemies vnder his feet Å¿ Psal 110.1 But sure it is if they will not now feare and repent the time shall come when all they that sayd this man shall not rule ouer vs shall see him sitting at the right hand of the power of God t Matt. 26.64 and comming in the clouds to render vengeance on all those his aduersaries that would not obey his Gospell u 2 Thess 1.8 but striue to breake his yoake and east his câ—rdâ— from them x Psal 2.2.3 Secondly it may serue for singular comfort to all Gods seruants Fâ—r from his session at Gods right hand flow vnto them many singular blessings 〈◊〉 the Vse 2 places of Scripture quoted in the margent will shew First the casting out of all accusations of Sathan y Rom. 8.34 Eph. 1 20. Secondly the filling of the Church with all needfull fulnesse of grace and blessings z Heb. 1.13.14 Thirdly the seruice of Angels ministring to the heires of saluation Fourthly speed in all suits a 1 Pet. 3.22 Fiftly the prouiding of a place for vs b Ioh. 14.2 Sixtly Intercession c Heb. 7.26 Seuenthly power to subdue our enemies d Psal 110.1 As the consideration of the seuerall places of Scripture alledged will manifestly shew Yea his exaltation may be our comfort because in a sort wee sit together with him e Eph. 2.6 not only because this honour is done to our nature in his flesh but also because by our mysticall vnion it is done to our head and moreouer he doth in part communicate this honour to vs for as Christ is at the right hand of the father so is the Church at the right hand of Christ f Psal 45.10 Finally in the second comming of Christ this glory shall bee more fully and openly communicated when all the faithfull shall bee set on his right hand g Mat. 25.33 to heare that most gracious sentence Come yee blessed of my father inherit the kingdome prepared for you before the foundations of the world Thirdly the session of Christ at Gods right hand may teach vs first to minde a spirituall worship seeing hee hath taken his body out of the way Secondly to goe boldly to the throne of grace to seeke helpe in time of need h Heb. 4. vlt. seeing we haue so sure a friend to procure both audience acceptance and successe thirdly to waite with patience vnder all sorts of wrongs for it is sure that hee that shall come will come in his due time and will not tarry and then hee will make all his enemies to be his footstoole i Heb. 10.12.13 Lastly the Apostle here vseth the consideration of this doctrine as a motiue to stirre vs vp to mind heauenly things And surely if wee doe seriously waigh it
appearing The signes going before are more remote or more neere The more remote signes are these First the vniuersall preaching of the Gospell to all nations Gentiles as well as Iewes Before the end come saith our Sauiour This Gospell of the kingdome shall be preached throughout the whole world for a witnesse to all nations l Matt. 24.14 Secondly most cruell persecution Euen such tribulation as was not from the beginning of the world m Matt. 24.9.10.21.29 Thirdly a generall falling away or apostasie of the Churches in Antichrist n 2 The. 2.2.3 Fourthly warres and rumors of warres famine pestilence and earth-quakes in diuers places Fiftly false Prophets and false Christs which shall deceiue many o Matt. 24.11.24 The signes more neere are First the preaching againe of the euerlasting Gospell p Reuel 14.6 Secondly the detection and fall of Antichrist and the spirituall Babell q Reuel 14.8 Thirdly the calling of the Iewes after the fulnesse of the Gentiles is come in r Ro. 11 25.26 Fourthly coldnesse and securitie in the world as in the dayes of Noah Å¿ Matt. 24.37 Fiftly the shaking of the powers of heauen the darkening of the Sunne and Moone and the falling of the starres c. t Mark 13.14 The signes conioyned are especially two First the wailing of all the kindreds of the earth Secondly the signe of the sonne of man u Matt. 24.30 Which what it shall be I cannot describe And thus wee are come to the very time and execution of the iudgement And therein consider The forme of the iudgment The preparation of the Iudge first the preparation secondly the iudgement it selfe thirdly the consequents of the iudgement The preparation is two-fold First of the Iudge secondly of the iudged Vnto the preparation of the Iudge may bee referred these things First his commission or that singular power giuen him of the Father to execute iudgement vpon all the world x Jâ—h 5.22 Matt. 24.30 and this shall be then made manifest to all men Secondly the cloathing of the humane nature with a most peculiar and vnsearchable maiestie and glory most liuely expressing and resembling the forme and brightnesse of the Father y Mat. 16. vâ—t Thirdly the attendance of thousand thousands of holy Angels in the perfections of their splendor z Dan. 7.10 Matt 25.31 Reuel 20.11 Fourthly the choice of a place in the clouds of heauen where he will sit Fiftly the erecting of a most glorious white throne which what it shall be who can vtter yet without question it shall visibly then appeare And thus of the preparation of the Iudge The iudged shall be prepared foure wayes First by citation Secondly The preparation of the iudged First by citation by resurrection Thirdly by collection Fourthly by separation First they shall be cited to appeare The world is three times cited First by the Prophets and Fathers before Christ Secondly by the Apostles and Ministers of the Gospell since Christ And the last summons is this here meant which shall be performed by a shout from heauen and the voice of the last trumpe and this shall be the voice of Christ the Archangell of God and ministred by Angels For that it shall be Christ voice is plaine The dead shall heare his voice as hee saith in Iohn a Ioh. 5.28 And the Lord himselfe shall descend from heauen with a shout with the voice of the Archangell and with the trumpe of God b 1 Thes 4.16 That the ministerie of Angels shall be vsed is manifest by the Euangelist S. Matthew who reporteth Christs words thus And he shall send his Angels with a great sound of a trumpet c Matt. 24.31 Secondly by resurrection Secondly vpon this voice shall a resurrection follow which may be two wayes considered First euery man in his owne body whether hee hath done good or euill shall reuiue and rise vp out of the graue or other places of the earth or sea or aire d Reuel 20.13 without any losse of any part that so euery man may in his very body receiue what hee hath done whether good or euill Secondly e 2 Cor. 5.13 the liuing shall be all changed in a moment in the twinckling of an eye at the last trumpet f 1 Cor. 15.52 And this change shall be in stead of death and a kinde of resurrection Not a change of substance but of qualities Our corruptible shall put on incorruption Thirdly then shall the Angels gather and collect and bring into one place g 1 Cor. 15.53 Thirdly by collection from the foure windes of heauen that is from all the foure parts of the world all that are quicke or dead now raised or changed elect h Matt. 24.31 or reprobate i Matt. 25.32 and such is their power that they will be able to driue in the mightiest wickedest vnwillingest yea though they were neuer so many millions of them Lastly when they are thus brought together Fourthly by separation there shall be made a separation for the sheepe Gods elect shall all be put on Christs right hand and the reprobate or goats shall be compelled to his left hand k Matt. 25.32 And thus of the preparation The iudgement it selfe followeth In the iudgement it selfe I consider three things First The iudgement it selfe by what law man shall be tried and iudged Secondly by what euidence Thirdly what the sentence shall be For the first the Gentiles shall be iudged by the law of nature First by vvhat lavv man shall be tried The vnbeleeuing Christians in the visible Church shall be iudged by the word or Law writ or preached to them according to that of the Apostle They that haue sinned without the law shall perish without the law and they that haue sinned vnder the law shall be iudged by the law l Rom. 2.12 And our Sauiour saith He that refuseth mee and receiueth not my words hath one that iudgeth him the word that I haue spoken it shall iudge him in the last day m Ioh. 12.48 And the faithfull shall be iudged by the Gospell euen by all those comforts and promises contained in or belonging to the couenant of grace applied to them in this life and must fully then be confirmed and accomplished For the sentence at the last day shall bee but a more manifest declaration of that iudgement the Lord in this life most an end by his word hath past vpon man Secondly by vvhat euâ—dâ—nce man â—â—â—lbâ— iudged For the second the euidence shall be giuen in principally by the opening of three bookes The one is the booke of conscience and the other the booke of life n â—euel 20.12 and the third the booke of Gods remembrance o Mâ—â— 3.16 The booke of conscience p 〈◊〉 20 12. is that word which is kept within euery man of all sorts of actions And that conscience may at that
First of natâ—re Psal 103.19 Secondly of grace Math. 3.2 Thirdly of glory Iohn 3.3 The kingdome of grace is here meant here I obserue first the priuiledges of this kingdome Secondly the properties or signes of the subiects Thirdly the vses For the first the excellent condition of such as by true conuersion are admitted into the kingdome of grace may be three waies considered The priuiledges of the kingdome of grace for they are happy first in their King secondly in their lawes thirdly in the personall prerogatiues of the kingdome 1. They are happy in their King for he is nobly borne the son of the most high 2. He comes rightly by the crowne Psal 2.7 3. Hee is of eminent soueraignty he hath a name written on his garments and thigh The king of kings and Lord of Lords Reuel 19.16 Prince of the Kings of the earth Reuel 1.5 4. He is a Prince of admirable qualities wonderfull counceller the mightie God an euerlasting Father Prince of peace on that keepes the gouernment vpon his owne shoulders Isa 9.6 5. Lastly he is immortall 1 Tim. 1.17 in the earth if a Prince were neuer so good yet in this the subiects are vnhappy that they shall lose him but Sions King will neuer die 2. They are happy in their lawes for they are not only cleerly digested in Gods sacred volume but they are euery way most perfect to make men wise to saluation and absolute to euery good worke such as neede no repeale nor addition a perfect rule to all ages and so are no lawes of man vnder heauen 2 Tim. 3.3.15.16.17 3. They are happy in the personall prerogatiues of the kingdome for 1. Here is certaine safetie and quiet habitation for all the Kings subiects Isa 33.20.21 Ier. 23.5.6 Secondly to all the subiects it is giuen to know the mysteries of this kingdome Math. 13.11 Thirdly in this kingdome poore men may get aduancement as easily and as soone as rich Iam. 2.6 Fourthly if any of the subiects fall into desperate crosses that they be without all meanes yet they are prisoners of hope and shall be saued and deliuered by the bloud of the couenant Zach. 9.9.11 Fiftly the King doth quiet himselfe in the loue of euery subiect and doth reioyce ouer them with ioy it is a great benefit to liue vnder a good King though the subiect be not knowne vnto him but a great fauour that the King should take notice of the subiect by name but exceeding great comfort it is if the King loue some subiect with a speciall loue thus doth Christ to all his subiects which no King can doe because his heart is finite Sixtly here all subiects are sonnes Rom. 9.25.26 Seuenthly they are all King Reuel 1.5.6 5.10 Rom. 5.17 Eightly here if any two of the subiects doe agree on earth vpon any thing whatsoeuer they desire their heauenly father will grant it Math. 18.19.20 Lastly the properties of the kingdome shew the felicitie of the subiects of this kingdome First Is in power not in word 1 Cor. 4.20 Secondly Is not of this world but as farre more excellent as it differs in nature from the kingdome of the world Ioh. 8.36 Thirdly It is without end Luk. 1.33 Heb. 12.28 Thus of the priuiledges The second thing is the properties of the subiects or the signes by which they may be knowne and they are sixe First They are a poore and penitent people Math. 5.3 3.2 Secondly 6. Signes to knovv the subiects of Christs kingdome they doe gladly and constantly subiect themselues to be ruled by the powerfull preaching of the Gospell and esteeme the comforts thereof aboue all treasures Math. 13.44.45 hence called the Gospell of the kingdome Thirdly They are a patient people and doe willingly forgiue each other his brothers trespasses Math. 18.23 vlt. Reuel 1.9 ordinarily men cannot more darken their euidence then by their vnruly passions vnbridled the King of Sion is meeke Math. 21.5 and so are the subiects Fourthly they may be easily knowne by their easie accesse to their King in their daily troubles you may see them betimes euery morning at the court gates Gal. 4.7 Psal 5.2.3 where he giues his sonne he giues the spirit of his sonne into their hearts c. Fiftly They feare their King and his goodnesse they are more affected with feare vpon the sense of his mercy then vpon the sight of his iudgements Hos 3.5 Sixtly they make conscience of the least commandements feare aswell to sweare by lesser othes in common talke as periurie in courts of iustice They make conscience of drinkings aswell as drunkenesse of filthy speaking aswell as whoredome Math. 5.19 and 13.33 they are new creatures they haue not a new legge or an arme onely they labour to abound in grace and duties 2 Pet. 1.11 The vses follow First for instruction if the estate of Christians conuerted by the powerfull preaching of the Gospell vnder the regiment of Christ bee so excellent an estate Hovv men may get into the kingdome of God and so happy and a king-like condition it should teach first all that are not yet conuerted to settle their hearts about this point and that they may get into the kingdome of God they must get an holy estimation of the happinesse of that estate kingdome should moue them much Sathan knew if any thing would preuaile with Christ it must be the glory of kingdomes behold here God offers thee a kingdome Secondly pray daily and earnestly that Gods kingdome may come vpon thee Math. 6. Thirdly practise what thou praiest and by practise seeke the kingdome of God first Math. 6.33 and to this end obserue 4. rules 1. Remoue what might hinder that is by repentance cast off thy sinnes no vncleane thing must enter here and it is plaine it is required Math. 3.2 Secondly waite vpon the preaching of the Gospell for it is the Gospell of the kingdome and the keies of heauen onely take heede thou neither betray it by security nor choake it by care Math. 13. Thirdly remember to seeke it with all zeale and earnestnesse for the kingdome of heauen suffers violence and the violent take it by force Math. 11.12 Fourthly take heed thou giue not ouer when thou come neere to the kingdome of God Mark 12.34 for the children of the kingdome may be cast out 2. Take heed of despising poore Christians for God hath chosen them to make them heires of the kingdome they must not be accounted of according to their outward estate in the world 3. Those that haue attained this excellent estate must be exhorted to three things 1. By godly conuersation to walke worthy of the kingdome of God 1 Thess 2.12 1 Pet. 2.9 Secondly to reioyce in their King and speake of the praises of the great renowne of the sacred Kingdome that thus commeth in the name of the Lord Psal 145.10.11 149.2 Math. 11.10 for many Prophets and great kings haue desired to see such daies and haue not seene