Exposition of Colossians, Sermons · Chapter 1 · Verse 13
VER. 13. Who hath deliuered vsus from the power of darkeneſſe, Ver. 13 and hath tranſlated vsus vntounto the Kingdom of his deare ſonne.
The Apoſtle ſhewes in this verſe, how God makes his Elect meet to bee partakers of life and glory in heauen, namely, by deliuering them from the power of darkneſſe and tranſlating them into the Kingdome of his deare Son, vnderunder which termes, of deliuering and of tranſlating, are ſignified their effectuall vocation, iuſtification and ſanctification, through the effectuall working of his ſpirit, by the word of the Goſpell, for theſe are the degrees of Gods louelove manifeſted in time to his choſen, and in theſe very termes doth the holy Ghoſt, ſpeake of the vocation of the Gentils where Saint Paul ſaith, hee was ſent as an inſtrument,Rom. 8.30. Acts. 26.18. by the preaching of the Goſpell to conuert and call the Gentiles, and propounds the end of his ſending in theſe very words (to open their eyes &c. Interpretation.) Come we to ſpeake of the firſt of theſe (who hath deliuered vsus from the power of darkneſſe) the word tranſlated (deliuered) doth ſignifie ſuch a deliuerance, as in reſpect of them that are deliuered, is neither deſerued by them, nor deſired of them, but is, as it were, a drawing and an haling, as is the pulling of a beaſt, or rather a dead waight out of a pit, and in reſpect of the deliuerer, it ſignifieth ſuch a deliuerance, as is wrought by his almighty power, by the power of his ſpirit. And by the power of darkneſſe, we are to vnderſtand the rule and dominion of Satan, who is the Prince of darkneſſe, and doth rule in the children of diſobedience, by ſinne, by ignorance in the minde, rebellion in the will, prauity and hardneſſe of the heart &e. Whence it is that actuall ſinnes, are called by the Apoſtle, the workes of darkneſſe. The meaning then of the firſt part of this verſe is this, who by the mighty and powerfull worke of his ſpirit hath drawen vsus, wee neither deſiring nor willing it of our ſelues, out of the rule of Satan the Prince of darkeneſſe, who ruleth by ſinne, in the children of diſobedience. Wee are to marke in the firſt place the order of this verſe, in that the Apoſtle ſaith, firſt we are deliuered and then tranſlated,
Doct. 1 Hence we may gather, that before wee can come to bee ſet into the ſtate of grace and ſaluation,Before we can be ſet into the ſtate of grace, wee muſt be deliuered from the ſtate of corruption. Eph 4.22. 2. Cor. 7.1. we muſt be deliuered from the ſtate of corruption and ſinne, a poynt eaſily prooued; eueryevery exhortation of the Apoſtle, tending to reformation and newneſſe of life, by way of implication doth confirme it, as that wee are to caſt off the old man, which is corruption, through the deceiueable luſts &c. that we are to be clenſed from all filthineſſe of the fleſh and ſpirit, and to finiſh our ſanctification in the feare of God, theſe and many other of like ſort, doe not onelyonly teach, that a change muſt bee wrought, but imply the order of it, that firſt we muſt be drawen out of the ſtate of corruption and ſinne, Reaſon. and then ſet into the ſtate of grace, the reaſon and ground of this is, becauſe nature and grace, the image of God, and the image of Satan, can neuer ſtand together, the one muſt be razed out, before the other can be brought in; ſo long as we are in our naturall dregs and filthineſſe, in the ſtate of corruption we beare the image of Satan, and therefore cannot at the ſame time hauehave in vsus, the renued image of God.
Ʋſe. Is it ſo that we muſt be drawne out of the ſtate of ſinne and corruption before wee bee ſet into the ſtate of grace, then let this ſerue as a ground of examination and triall of our ſelues,Examination and triall of our ſelues. eueryevery one will perſwade himſelfe that hee is in the ſtate of grace, but would we know whether wee bee ſo or no, then looke to the firſt ſteppe and entrance into that that ſtate, examine whether thou haſt ſuffered an holy and heauenly violence, whether the ſtrong hand of grace hath wrought vponupon thee, and drawne thee out of thy corruption, if thou find it ſo, then doubtleſſe thou art in the ſtate of Grace, but if otherwiſe thou neuer ſeltſt any ſuch powerful work in thee, but if thou ſtill liueſt the life of nature, thou canſt not with comfort perſwade thy ſelfe that thou art in the ſtate of grace, and for more ſpeciall triall in this caſe looke to the working of Gods ſpirit in reſpect of the beſt pleaſing ſinne, euen of that ſin to which thou art moſt naturally inclined, if thou finde that God by the powerfull worke of his ſpirit hath drawne thee from vnderunder the power and tyranny of that ſinne, and that thou haſt not now ſuch pleaſure in it as in former times, but doſt ſtriue by good meanes againſt it, and auoid occaſions leading vntounto it, then thou maiſt be ſure, thou art entred into the way of life, but if thou finde, that yet thou art held in the ſnare of the deuill as the Apoſtle ſpeakes,2. Tim. 2.26. in thraldome vnderunder that ſinne, that ſo ſoone as any occaſion is offered thou art ready to practiſe it, and that with pleaſure, then heare and thinke on it, with trembling that euen Cain, Iudas or Herod were as neere heauen as thou art yet.
Deliuered.) The point hence to be obſerued is this, that Doct. 2 deliuerance of the naturall man from vnderunder the bondage of Satan is a moſt hard thing,Deliuerance of men from vnderunder naturall bondage is a moſt hard thing. it is ſuch a thing as wee are taught by this word, as doth require the force and ſtrength of that hand that is omnipotent, and able to ouermaſter hell, yea ſuch a thing as is wrought on him that is deliuered meerely paſſiue, nay repugnant and ſtriuing againſt it being dead in ſinne:Ephe. 2.1. it is not in this caſe as in producing the formes of many naturall things which are bought e potentia materiae out of a capable proneneſſe of the matter to conceiue ſuch a forme, but that God which at firſt was able to bring light out of darkeneſſe,2. Cor. 4.6. the ſame God by the power of his ſpirit doth deliuer the mind from dulneſſe & ignorance, the will from rebellion, the affections from diſorder, and all the powers of the ſoule from corruption, let no man then pleaſe himſelfe with a conceit that hee can at Vſe. 1 his owne time and pleaſure bee deliuered from the bondage of ſinne and Satan,No man ought to think that he can at his owne time and pleaſu…e be deliuered from the bondage of ſinne and Satan. that is to ſuffer our thoughts to riſe vp in contradiction to the holy ghoſt, and in our harts to gaineſay the trueth breathed out of the mouth of God himſelfe, in this and many other places, let no man then pleaſe himſelfe, in ſuch a conceit ſo contrary to the plain truth plainly taught by our Sauior, & ſo neglect the timely vſing of the meanes, as hearing and reading the word of God, and other meanes by which God doth worke the calling and and conuerſion of his elect, and their deliuerance from the bondage of ſinne and Satan. Wee are further to marke that the Apoſtle ſaith, not from ſinne and Doct. 3 Satan, but from the power of darkneſſe, from the power of Satan ruling by ſinne,When men by the worke of grace are d…awne out of the ſtate of corruption they are deliuered not altogether f om ſin, but from the power of ſinne. Reaſon. Rom. 6.12. our inſtruction hence is this, that when it pleaſeth God by the powerfull worke of his grace to draw men out of the ſtate of corruption, hee doth not deliuer them altogether from ſinne, but from the power of ſinne, ſo after their deliuerance, ſinne doth not rule and raigne ouer them, and in them according to the exhortation of the Apoſtle. Let not ſinne raigne in your mortall bodies, the reaſon of it is this, the Lord will hauehave vsus heere ſo long as we liue in this world to bee in continuall exerciſe of faith and repentance, and ſpiritual grace & ſtrength, therefore he doth not deliuer thoſe whom it pleaſeth him to call and conuert altogether from ſinne, but from the power of ſinne, that ſinne doth not rule and raign in them, and this may ſerue as a ſpeciall note and marke that can not deceiue vsus, whereby we may know when wee are deliuered from our naturall ſtate and condition, Vſe. namely when we are freed from the rule and dominion of ſinne,For triall of ourſelues touching our deliuerance from our naturall ſtate. that though we ſometimes fall into ſinne, yet wee are not in bondage vntounto it, and this may alſo ſerue to teach vsus when we are deliuered from ſome particular ſinne whereof wee are moſt guilty, euen then when wee finde the power of it broken.
But happily ſome will demand how we ſhal know that we are deliuered from the power of ſome particular ſinne, Queſt. for herein ſome deceiue themſelues, and falſly thinke they are deliuered, when they are not, as the vncleane adulterous perſon enfeebled by ſicknes or age, the prodigall riotous perſon drawne dry in his purſe, their minds ſtill running after their ſinne as much as euer before, they thinke they are deliuered from their particular ſinne, theſe indeed are deliuered from the practiſe of ſinne, but not from the power of their ſinne.
Then we are deliuered from the power of ſome particular ſinne when we being able to commit it, Anſ. occaſion being offered, and we being tempted vntounto it, doe either with a loathing of it becauſe it is ſinne, and not for feare or ſhame of the world refraine from it, & if we fall into it, our fall is with reluctation and griefe as Paul ſaith of himſelfe,Rom. 7.15. the euill hee hated hee did, and after the fall wee recouer our ſelues by ſpeedy repentance, for where the ſeede of Grace hath taken roote, theſe three things are to be found; a purpoſe not to ſinne; and if we bee ouertaken with ſinne,3. Things. little or no pleaſure in the act of ſinne; and bitter greefe of hart, after we are fallen; as we read of Dauid, when he had numbred the people his heart ſmote him.2. Sam. 24.10. Againe when wee are not able to commit ſinne for want of meanes and ſtrength, wee may know that wee are deliuered from the power of it, if ſo be we looke not backe to it with pleaſure, if we neither thinke nor ſpeake of it but with bitter griefe: for ſurely ſuch as thinke or ſpeake of their olde familiar ſin, which now they are not able to practiſe with delight, they are not deliuered from the power of it, they are like Lots wife, who though her body was deliuered out of Sodome, yet her heart was ſtill there, and therfore ſhee caſt a long looke backe to that filthy ſinke of ſinne, and they are to remember Lots wife, it is the exhortation of our Sauiour, that as ſhe was ſmitten by the hand of God, and turned into a pillar of ſalt, ſo they firſt or laſt without repentance ſhall be ſmitten and made ſpectacles of the Lords wrath.Interpretatiō.
Now to the ſecond generall thing, in this verſe in theſe words (and hath tranſlated) the word (tranſlated) is heere taken from the Latine, and ſignifieth through the effectuall working of the ſpirit of God, working by the word of the Goſpell, carried and ſet ouer; (Kingdome of his Sonne) that is to ſay, into the Kingdome of Chriſt his natural ſon, his ſon by eternall generation in reſpect of his deity, and in reſpect of his humanity by perſonall vnion, and by the word (Kingdome) we are to vnderſtand the regiment and gouernment of Chriſt, as mediatour in his Church, and becauſe Chriſt his regiment is twofold, of grace and glory, we muſt know that heere is meant his kingdome of grace, whereby he doth order and rule his Church & the members of it in this life, which in reſpect of the manner of gouernement ſhall hauehave an end at the ſecond comming of Chriſt to iudgement.1. Cor, 15.24. For though Chriſt his kingdome it ſelfe be eternall, becauſe he is God, equall to the father, and the head of his Church, yet the manner of the adminiſtration of his kingdome,Note. by preaching Sacraments and diſcipline ſhall hauehave an end he ſhall then ceaſe to doe the office of a mediatour (but that by the way, (his deare ſonne) that is to ſay, the ſonne of his louelove, ſo the words are in the originall his ſonne,Mat. 3.17. in whome as we hauehave it, he is wel pleaſed, thus then theſe words are to be conceiued, & through the powerfull worke of his ſpirit, working by his worde, hath brought and ſet vsus vnderunder the regiment and gouernment Doct. 4 of grace, whereby Chriſt his naturall ſonne and the ſonne of his louelove,God doth not only deliuer his elect from the power of ſinne, but ſets them alſo into the ſtate of grace. doth gouerne his Church in this life, Now the firſt thing wee hauehave heere to marke is from the connexion of the parts of this verſe. The Apoſtle ſaith, he hath deliuered vsus from the power of darkeneſſe and hath tranſlated vsus into the kingdome of his deare ſonne, hence we may take vp this inſtruction that God doth not onelyonly deliuer his elect from the power of ſinne, but doth alſo ſet them into the ſtate of grace,Rom. 8.30. and hee doth not onelyonly draw them out of the ſtate of their corruption, but hee brings them vnderunder grace and workes, grace in them, for as the Apoſtle ſaith, whom he hath appointed to life and ſaluation, them he calleth; now effectuall calling (which muſt needs be there vnderſtood) being applied to Gods elect, is when g…ace is not onelyonly offered by the miniſterie of the word, but giuen through the effectuall working of Gods Spirit in the heart, hee changing the heart, and giuing it power to receiue the word, and to mix it with faith, and to bring foorth fruits of new obedience, for that is effectuall calling, and that doth plainly prooue that God doth not onelyonly deliuer his elect from the power of ſinne, but hee brings them vnderunder grace, and workes grace in them. We need ſeeke no further for the proofe of this, than the word heere vſed (tranſlated) for tranſlation is a ſetting of vsus out of one ſtate into another.
The reaſon of this is becauſe God will hauehave the minde, Reaſon. will, and affections of his choſen, not onelyonly free from euill, as a field purged of thiſtles and reedes, but hee will hauehave them actiue working and fruitfull in goodneſſe for them, they are ſanctified when they are tranſformed from the image of Sathan into the image of God: and thus they are truly renued when they are turned from ſinne to God, and bring foorth fruits of new obedience.
Let the conſideration of this point for the vſe Vſe. of it teach vsus to know when we are effectually called,How to know when we are effectually called. and truly conuerted, namely then, when by the powerfull worke of Gods Spirit, our minds, wils, and affections, are not only freed from corruption, but grace is wrought in them: and to deſcend a little lower in the application of this point, then we are effectually called out of ſome ſinne, and truly turned from ſome ſinne, when we are not only kept from that ſin, but with louelove, liking, alacritie and cheerefulneſſe, we practiſe the contrary duty, that is a rule that cannot deceiue vsus; many pleaſe themſelues, and thinke they are in good caſe, called home and reclaimed from ſome ſinne, when they auoid that ſinne: but we muſt know that is not ſufficient;2. Pet. 2.20. the Apoſtle doth tell vsus that ſome may eſcape from the filthineſſe of the world through the knowledge of the Lord and of the Sauiour Ieſus Chriſt, and yet bee tangled againe therein and ouercome, and the latter end be worſe with them than the beginning. As many as will be ſure they are effectually called home, ſo as they cannot goe backe againe to their old courſe, muſt not onelyonly finde themſelues deliuered from their ſinne, but muſt alſo finde the contrary grace wrought in them, yea in ſome caſes the contrary ſpeciall grace: as for example, ſuch as will be ſure they are called out of their naturall blindneſſe and ignorance of God, of themſelues, of the way to life and ſaluation, muſt not only finde their mindes enlightned by a generall illumination, a bare conceiuing and vnderſtanding of the ſenſe and meaning of the word; that is a common grace, and that may be common to them with the Deuill, and the wicked, but they muſt find in them a ſpecial experimentall knowledge, a particular acknowledgement and perſwaſion of the truth of the whole word of God, a beleeuing holy knowledge, which is neuer diſioined from good affection, and then they may be ſure they are effectually called out of their ignorance. Thus it is in other particulars. Let no man then imagine that he is effectually called home, when for a time he hath eſcaped the practiſe of ſome ſin, vnleſſe he can withall ſhew the practiſe of the contrary vertue. And to this purpoſe conſider we but this one thing, that it is not poſſible for a man long to cōtinue in that barren and (as I may call it) graceles eſtate in which he doth pleaſe himſelfe, if the ſinne be auoided, and the contrary vertue not practiſed, it cannot be but that he will returne with the dogge to his vomit: for marke what our Sauiour hath left vponupon perpetuall record:Mat. 12.44. When the vncleane ſpirit is gone out of a man, if he returne (as he will ſeeke to returne) and finde the houſe emptie, or as the word i…, idle, not poſſeſſed by grace, certainly he will enter and hold poſſeſſion with greater ſtrength than before, and the latter end of that man will bee worſe than his beginning.
In the next place wee are to marke, the Apoſtle ſaith, Doct. 5 tranſlated into the Kingdome, Gods elect being deliuered from ſin, and ſet into the ſtate of grace, are ſtill vnderunder gouernment.that word (Kingdome) being a word of relation, hauing reference to ſubiects, it teacheth that Gods elect deliuered from ſinne, and ſet into the ſtate of grace, are ſtill vnderunder gouernment, they are not at libertie to liue as they liſt: for why? the Kingdome of grace, as the Apoſtle reaſoneth, giues no licence to ſinne, that they that are vnderunder grace, ſhould therefore ſin; we are not vnderunder the Law, but vnderunder grace. What then? doth it follow that we ſhould ſinne? God forbid, ſaith the Apoſtle:Rom. 6.15. he ſpeakes it with a deteſtation of that concluſion, as if he ſhould hauehave ſaid, fie vponupon it, farre be it from vsus. The Scripture is pregnant in the proofe of this: but for more ſpeciall information in this point, wee muſt know what be the lawes, vnderunder which Gods elect liue in this kingdome of grace: and they are two; firſt, the word of God,Mark. 1.14. Rom. 3.27. 1. Cor. 4.20. the doctrine of the Prophets and Apoſtles. Hence is the Goſpell called the Goſpell of the Kingdome; the Law of faith. The ſecond Law is the power and operation of the Spirit of God in the hearts of his children; the Apoſtle ſaith, the Kingdome of God is not in word, but in power; ſaith the Lord, I will put my Law into their inward parts, Ier. 31.33.and write it in their hearts, and will be their God, and they ſhall be my people. Theſe being the Lawes of the kingdome of Chriſt in this life, all Gods elect ſet into the ſtate of grace, are to be ſubiect vntounto them, and to finde them powerfull to worke in them obedience. They doe not onelyonly teach vsus vnderunder what manner of gouernment wee liue, but doe plainly prooue that wee are not at libertie to liue as we lift, but ſtill vnderunder gouernment; for to that end is a law giuen, eſpecially the law binding the conſcience, as theſe doe, that it ſhould be obeied, and to retaine men within the compaſſe of dutie. Hence the lawes of men are truly called the ſinewes and holds of the common-wealth.Obiect. Gal. 5.1. But ſome may ſay, the Apoſtle hath taught vsus, that we are ſet at libertie by Chriſt, ſtand faſt therefore in the libertie wherewith Chriſt hath made you free, and be not entangled againe with the yoke of bondage. Anſw. The anſwer is eaſie, by Chriſt as many as are in him hauehave libertie indeed, but it is ſpirituall, not a carnall libertie: they hauehave freedome from the curſe of the Law, and from the rigour of the Law, requiring exact and perfect obedience, and from the tyrannie and dominion of ſinne; but they hauehave no libertie to ſinne, and to liue as they liſt, that as the Apoſtle ſaith in the ſame chapter, verſ. 13. is to vſe their libertie as an occaſion vntounto the fleſh. This then remaines a truth, that Gods elect deliuered from the power of ſinne, and ſet in the ſtate of grace, are ſtill vnderunder gouernment.
Vſe. And for the vſe of this, let eueryevery one hence learne to reaſon backe againe, that if he be not ſubiect to the Lawes of Chriſt his kingdome, and ruled in ſome meaſure by his Word and Spirit, then he is not deliuered from the power of ſinne,If wee be not ruled by the word and ſpirit of Chriſt, wee are not deliuered from the power of ſin. nor in the ſtate of grace. And a little further to preſſe this, can we perſwade our ſelues we are in the ſtate of grace, and vndergrace, and yet abuſe grace, make it an occaſion to all licentious libertie to ſin, make it as a bawd to our lying, ſwearing, drunkenneſſe, &c. If wee doe but waigh this in the ballance of naturall reaſon, it will bee found too light to this purpoſe; for as we vſe to ſay, when a man doth ſell a thing of great worth for a ſmall price, and after that giues himſelfe to rioting and miſpending of that mony, he is a theefe, and no right owner of that hee ſold, the like may be iuſtly ſaid of ſuch as abuſe grace, that they are but vſurpers, & no right owners of it, & that they hauehave no true lawfull title vntounto it. Let this be thought on, and withall remember what wee daily call for, or ought to call for, at the hands of God, namely this, that this kingdome may be ſet vp and eſtabliſhed in the Church, and in our owne hearts. And if we doe not withall labour to ſubmit our ſelues to the ſcepter of his kingdome, the rule of his word and ſpirit, but wilfully reiect his yoke, wee pray againſt our ſelues, wee deſire the Lord to take vsus away, to confound and deſtroy vsus by his iudgements, that his kingdome may increaſe, and of our owne mouthes will the Lord iudge vsus, and in his iuſt conceiued anger accompliſh that we aske. Therefore with trembling hearts let vsus conſider, and in time ſubmit our ſelues to the kingdome of Chriſt. Before I leaue this word (Kingdome) I will briefly anſwer a cauill of the Anabaptiſts, who vponupon this, and the like places of Scripture, take occaſion to mainetaine a confuſed Anarchy, and to reaſon againſt ciuill gouernment amongſt Chriſtians, after this manner, Gods elect (ſay they) effectually called and ſet in the ſtate and kingdome of grace, are gouerned by Chriſt the King,A cauill of the Anabaptiſts anſwered and by the Lawes of his kingdome, his Word and Spirit. Therefore they need not outward gouernment of man, outward gouernment by a magiſtrate is needeleſſe; this is a meere cauill, hauing no ſoundneſſe in it: it is eaſily anſwered, for if we ſhould but preſſe them with the perpetuity of the fifth commandement, that requiring ſubiects to yeeld obedience to the gouernours, and that being eternall, they are not able to reply: but in a word to anſwer them; In the viſible Church are not onelyonly true beleeuers, but hypocrites, as we are taught in many parables in the Goſpell, who are not gouerned by Gods ſpirit, but by their owne corrupt luſts, therefore in reſpect of them, ciuill gouernment is needfull; yea, the beſt Churches in the world neede ciuill gouernment, for the puniſhment of euill doers, and to ſay there needes no ciuill gouernment, it inclines to that old rotten condemned hereſie, that God was not the author of the old Teſtament, becauſe there we finde ſo many puniſhments mentioned and executed. Againe, true beleeuers ought to bee a Law and a Magiſtrate to themſelues, and ſo to liue as not to neede the ciuill maieſtrate, but yet they doe not, neither can doe being but in part gouerned by the Spirit for the time of this life, therefore alſo in reſpect of them, for the ordering of the outward man, ciuill gouernment is neceſſarie; and to this we may adde, that it is neceſſary for the protection of the Church, it being open to the malice of Satan & the wicked.1. Tim. 2.2. Hence the Apoſtle bids vsus pray for kings, and all that be in authority, that we may lead a quiet and peaceable life vnderunder them, in all godlineſſe and honeſty. It followeth, the next thing to be marked is, that the Apoſtle ſaith, God doth ttanſlate his Elect into the kingdome of his Sonne, hee ſaith not vntounto his owne Kingdome, though the kingdome of the Sonne (if we reſpect the Kingdome it ſelfe) is the Kingdome of the Father, Sonne, and holy Ghoſt, it is a power of the whole Trinity, for the power to make lawes binding conſcience to be obeied vponupon paine of life and death, is a power of the whole Trinity; but the adminiſtration of it, is giuen vntounto the Sonne, as himſelfe witneſſeth, all power is giuen vntounto me in Heauen and in earth,Mat. 28.18. therefore he giues commiſſion to his Apoſtles immediately from himſelfe to goe teach and adminiſter the Sacraments, but the reaſon why the Apoſtle ſaith, tranſlated into the Kingdome of his Sonne, and not vntounto his own kingdome, is becauſe God the Father doth admit no man to himſelfe immediately but by the Sonne God and man, the true and onelyonly Mediator betweene God and man, as our Sauiour ſaith; No man commeth vntounto the Father, Ioh. 14.6but by me.
Doct. 6 The point hence following is this that no man is vnderunder the ſpeciall gouernment of God,No man is vnderunder Gods ſpeciall gouernment, but he that is in the Kingdome of his Sonne. Pſal. 29.10 no man is gouerned by the ſpeciall grace of God, but he that is in the Kingdome of his Sonne, euen a member of the Church, and ordered and ruled by him. It is certaine the vniuerſall gouernment and prouidence of God is ouer all creatures, in him they liue, mooue, and hauehave their being, euen all in heauen and in earth, yea the damned in hell, thus the Lord remaineth a King for euer, but none are gouerned by his ſpeciall grace, that is to ſay, his grace whereby hee doth reſtraine and mortifie corruption, and daily renew his decayed image in the minde, will and affections, but onelyonly ſuch as are in Chriſt, ſuch as are effectually caled and iuſtified by Chriſt. We hauehave proofe of this, where the Apoſtle ſayth, when the Epheſians were without Chriſt,Epheſ 2.12. they were without God, his meaning is not onelyonly without the true knowledge and worſhip of God, and ſuch as did neglect both; but ſuch as were neglected, and not regarded of God, in reſpect of his ſpeciall gouernment, and ſuffered to walk in their owne waies and ſinnes, and to follow the luſts of their owne hearts, for wee may eaſily conceiue, that the words may extend to that meaning, if wee compare them with that we read, verſ. 19. of that chapter, that in Chriſt they were made citizens with the Saints, and of the houſehold of God, which wordes imply ſpeciall care and gouernment, as a wiſe and good houſholder hath a ſpeciall care ouer them of his family; ſo the Lord being wiſdome and goodneſſe it ſelfe, without queſtion hath a ſpeciall care, and doth carry a ſpeciall hand ouer them that bee of his family; will wee hauehave ſome ſtrength of reaſon to confirme this, then know and conſider we, that Gods ſpeciall grace is moſt free, and not giuen vponupon any deſert of ours, Reaſon. but on the free and gratious promiſe of God, now all the promiſes of God to his children touching vocation, iuſtification,2. Cor. 1.20. renouation &c. are made and fulfilled in Chriſt alone, he is the foundation and complement of them all, Ʋſe. in him they are all, yea and Amen.Such as deſire ſpeciall grace to mortifie ſinne, and to renew Gods image in them, muſt labour to become members of Chriſt. Hence it followeth ſtrongly, that none are euer gouerned by the ſpecial grace of God, but ſuch as bee in Chriſt, becauſe the promiſe is made and fulfilled in him and by him.
The point thus cleared, let vsus further thinke on it, to this ſpeciall purpoſe, is it ſo, that none are gouerned by the ſpeciall grace of God, but ſuch as are in Chriſt, then eueryevery one that deſires ſpeciall grace for the mortification of ſin, and for renewing the image of God in him, muſt labour to be made a member of Chriſt, let him not ſuffer his eyes to ſleepe, nor the temples of his head to take any reſt, till he be aſſured, that hee is ſet into the body of Chriſt, and made one with him by the bond of his ſpirit, and by a true faith, and to this purpoſe know it, that as long as wee are out of Chriſt, we cannot pray vntounto God with aſſurance of his ſpeciall grace, for faith and aſſurance to be heard, hath euer reſpect to the promiſe, and there is no promiſe, no, not of any temporary good thing to them, that are out of Chriſt, they that be out of Chriſt, they cannot truely beleeue, they may boldly preſume, they cannot truly beleeue that they ſhall receiue any temporary good thing from the Lord, if they doe, it is but as if a man ſhould thinke to hould the wind in his fiſt; true faith euer hath relation to the promiſe, and out of Chriſt there is no promiſe, they that bee out of Chriſt, come to an abſolute God, hence it is, that many pray to God to giuegive them grace to refraine ſome ſinne being conuinced of it, in their owne conſcience and told of it, they promiſe amendment, yea, they pray to God to giuegive them grace to refraine from it, and yet faile to obtaine, becauſe they are out of Chriſt, whereas if they were in Chriſt, effectually called and iuſtified, they ſhould receiue Saint Pauls anſwer, and finde it made good vntounto them, though they were not freed from temptation to that ſinne, yet they ſhould finde Gods grace ſufficient for them, and this ought to ſtirre vsus vp to labour by all good meanes, to bee ioyned with Chriſt, by the bond of his Spirit, and by a true and liuely faith, and then we may be ſure, if we pray for Gods ſpeciall grace, we ſhall hauehave it giuen vntounto vsus; for can or will God ſuffer vsus, to whom hee hath vouchſafed the bloud of his own Sonne, to runne headlong into ſinne? certainely no, hee will not wee may finde that God hath vouchſafed his common reſtraining grace to ſome Heathen men, as to Abimelech. God ſaith hee kept him that hee ſhould not ſinne againſt him, therefore he will not caſt away the humble petition of his choſen being now actuall members of Chriſt; no doubtleſſe, they crauing grace, he will giuegive them his ſpeciall grace, not only reſtraining, but mortifying their corruption, and renuing them in holineſſe after his owne image, let this then be a ſpeciall inducement to mooue vsus, to labour to be made members of Chriſt, and let vsus gather yet further argument to mooue vsus to bee made one with Chriſt out of this very text: the Apoſtle ſaith, Gods elect effectually called, are tranſlated into the kingdome of his deare ſonne, that is, the ſonne of his louelove, in whom hee is well pleaſed: euen well pleaſed, not onelyonly with him, but in him with all his members, and that this may be matter to mooue vsus, conſider how happy and bleſſed a thing it is to be made deare vntounto God, it is the verie depth & ground of all true comfort, for then wee hauehave peace with God, with our owne conſcience, with all the faithfull, yea with all the creatures in the world, the very beaſts and ſtones of the field are then in league with vsus, we then hauehave acceſſe to the throne of grace with boldnes,Phil. 3.8. we are aſſured of Gods ſpeciall preſence and protection, we may come into Gods houſe with ioy and gladneſſe, we hauehave title to all the bleſſings of Gods Saints in this life, and right to eternall happines in the life to come. Seeing then ſuch is the excellency of our beeing made neere and deare to God by Chriſt. This ought to poſſeſſe our hearts with S. Pauls affection, to thinke all things loſſe that we may win Chriſt, and bee found in him, and by him bee made neere and deare to his Father,Iob 5.23. and ſo pertakers of all the comforts and bleſſings of Gods Saints in this life, and in the life to come.