meanes of this reuelation shall in all places and through all times to the end of the world be gathered vpon earth as it were to our head in him Doct. 1 Thus we haue to my conceit the most probable connexion and meaning of these words wee haue seene the parts also into which they may be diuided Now it remaineth that we come to the instructions First when he saith that in the fulnesse of times which God hath dispensed God will doe thus and thus obserue hence that God hath set seasons wherein hee will accomplish all his purposed will Eccles 3. Hee bringeth out euery thing beautifull in the season of it As he bringeth things naturall the Spring Summer Autumne Winter euery thing in season so in all the workes he will doe about his children whether it be the punishing of wickednesse for their sake the deliuering his children from euils the giuing them benefits he will bring them all forth in the fit appointed seasons The Cananite when his iniquity is full and ripe shall be visited Israell when 430. yeares expired shall be deliuered Exod. 12.41 When the 70. yeares are expired Dan. 9. Christ in the fulnesse of time shall be exhibited It cannot be but that God should both appoint times for euery purpose and execute in them the thing that he hath purposed To designe times is his prerogatiue As a Master of a family hath this power to set all times which he will haue this or that businesse taken in hand so Acts 1.7 Secondly Such is his wisdome that he onely knoweth how to appoint the fittest seasons for all his workes as the husband-man it is his wisedome or skill in husbandry which maketh him know the fittest seasons for Earing Sowing Setting Grafting and such like businesses Now looke as mans fidelity doth binde him if he hath said he will doe this or that at such a time to make his word good and doe it accordingly So Gods fidelity doth so binde him that he will not but most faithfully execute all that good he hath purposed to vs in the seasons which with himselfe hee hath dispensed thereunto Vse 1 The Vse is first to reproue our weakenesse who thinke God often to delay No God is not slacke as men count slacknesse he doth but waite his fit opportunities which his wisedome hath prefixed If the husbandman do not reape at Midsommer he is not said to delay reaping because it is not time to reape then So God who doth neuer stay but till the fit time come may not be said to delay To our sense it seemeth otherwise but wee must learne to iudge righteous iudgement How long it is fit for me to purge and when I must haue restoratiues giuen mee this the Physitian must prescribe Vse 2 Secondly We must learne to waite on God It is not fit we should teach him his time make him be at our call dance attendance at our wils Superiours would take it in great snuffe that their inferiours should offer them this measure Againe wee would not now in Winter haue Midsommer weather for it would not be kindely Thus in the winter-seasons of any tryall wee should not wish the sunshine of this or that blessing before our God doth see it may be seasonably bestowed remembring that the man who beleeueth must not make any preposterous hast Doct. 2 Obserue secondly that hee saith the gracious purpose of opening the Gospell is that wee might be gathered Obserue That God by opening to vs the Gospell doth bring vs to his Christ Cha. 4. He giueth a Pastor Teacher who may outwardly reueale these things that hee may gather his Saints knitting them to their head and one with another So he gaue the Priest Leuite and Prophet to this end How often saith Christ would I haue gathered thee as a hen doth her chickens vnder her wing and you would not Looke as the newes of a gracious Prince calleth together subiects who were fled vnder tyranny hither and thither So the opening to vs of this our King and Sauiour who must saue vs from sinne this doth make vs flye home to him as Pigeons vse to their owne lockers For the better vnderstanding of this point First we must know that by nature we are many waies dispersed and seuered Secondly the order in which we come to be gathered For the first wee are disioyned from God our father the prodigall is the type of vs who was now wandred from his fathers house and would needes be at his owne hand By nature all are without God Secondly we are scattered from Christ like Sheepe in the valleyes of death running after the Wolfe and leauing the Shepheard of our soules Thirdly we are diuided one from another a man being by nature a Wolfe to a man his feete being swift to shed bloud further then God restraineth Now for the order in which wee are gathered First the opening of the Gospell doth gather vs into one faith Secondly by faith as a spirituall sinnew or Nerue it doth vnite vs with Christ making vs to become one person with him as man and wife in Law make one person Thirdly It doth thus vnite vs with God as a woman marrying a mans naturall sonne becommeth vpon it daughter in law to him with whose sonne shee is one by marriage Yea we are so much neerer to God by how much God and Christ are more neerely vnited then any naturall sonne can be with his naturall Parent who cannot haue the selfe same singular being his father hath but one in kinde like vnto him and deriued from him Fourthly wee by being gathered to Christ are gathered to the whole body of Christ to all who exist vnder him by a kinde of pure subordination as Angels are spirituall generation from him as it is in all redeemed by him the Angels becomming ministring spirits for our good and wee most strictly knit with all both in heauen and earth already in Christ not onely that wee are vnder one head with them but we are quickned with one spirit and contained together as the members of a naturall body are both contained and quickned by one soule Nay wee are gathered to all who in Gods predestination belong to Christ As one borne of this or that man is not onely lincked with those brethren he hath in present but hath a respect of consanguinitie to all that may be begotten of him so it is with vs from what time Christ hath brought vs by a supernaturall natiuitie to be borne of him we haue a respect of meere coniunction to all who are in time to be brought to faith by him who can vnfold the society which the Gospell reuealed causeth Vse 1 The Vse is first to moue vs that we would consider of Gods gracious purpose according to which he reuealeth the doctrine of his Sonne to vs. What doe we it for but to bring you to Christ Euen as a friend which goeth betweene his louer and his loue so Christ sendeth vs with
Christ The spirit of God doth by his owne testimony in speciall manner confirme vs and assure vs this way Now for the other We know by this saith Saint Iohn that we are translated from death to life because we loue the brethren Now seeing it is the holy spirit dwelling in vs and Gods holy image in our soules which seale vp our saluation How should wee labour for the spirit and for holinesse without which none shall euer see God Had wee great matters to be conueied to vs though all were concluded and the instruments ready drawne yet wee could not rest till we had got all sure sealed so it is with vs we should not rest but seeke this holy spirit that we might see our heauenly inheritance safe and sure euen sealed within vs. Secondly We see by this that the seale is Gods holy spirit that God doth not intend by sealing to make our saluation certaine in it selfe but to vs also For he who sealeth vs with such a seale which we may know hee would haue vs assured in our selues touching that to which we are sealed But the spirit may be knowne of vs for that which is a signe manifesting other things to vs must needâ—s it selfe be manifest Now Saint Iohn saith By this we know God dwelleth in vs and we in him because he hath giuen vs of his spirit Vnreasonable Sheepe cannot know the markes wherewith they are marked but reasonable sheepe may know the seale wherewith they are sealed Thirdly we may gather how fearefull the state of such is who wil scoffe at the spirit at Purity Holinesse Surely as God hath his seale so the Deuill hath his when hee filleth men with darkenesse in middest of teaching hardens their hearts till they know not how to be ashamed and penitent filleth them with hatred and scorne of such as are more conscionable then themselues it is a presumption God hath giuen them vp to the power of Sathan that hee might seale them to eternall damnation VERSE 14 Who is the earnest of our Inheritance vntill that redemption purchased to the praise of his glory Hee commeth to describe the spirit more particularly from that which he is vnto vs. First for the words It is to be marked that he speaketh not of the spirit as a thing in the Neuter gender but vseth the article Masculine to point out the person of the spirit and our English relatiue who doth more distinctly answer to the Greeke then which This word Earnest is in the original tongues more large then our English and may signifie pledges pawnes hostages as well as earnest which is in contract of buying and selling onely exercised and is a giuing some small part of a sum to assure that the whole shall be tendred accordingly in due season Inheritance is put for that consummate inheritance of glory kept for vs in heauen 1 Pet. 1. Vntill the redemption not for the redemption it is the same proposition which we read chap. 4.30 The redemption is heere to be vnderstood not of that which we are said to haue ver 7. but of the redemption of the body or of the full liberty of the sonnes of God which is kept till that great day The summe is Ye are sealed with the spirit who is in you with his gifts and is vnto you as an earnest in hand assuring you that you shall haue that perfect inheritance bestowed on you yea it dwelleth with you as an earnest confirming you in this behalfe till that redemption of glory befall you which is purchased to the praise of Gods glorious mercy The parts are two First that the spirit is said to be an earnest of our inheritance Secondly the durance of time in those words to or vntill the redemption which is described from the property adioyned a redemption purchased secondly from the end to the praise of his glory Doct. 1 First then that he changeth the gender and speaketh of the spirit as a Person who is it is to be marked not onely as confirming the spirit to be a distinct person from the Father and the Sonne and also giuing vs to consider that we haue the person of the spirit dwelling with vs and the gifts and graces wrought in our soules It is not with the spirit and his gifts as with the Sunne and his light the body of the Sunne being in the heauens when the light is with vs heere in earth but wee are to conceiue the spirit himselfe dwelling in this sanctuary of grace which himselfe hath erected in our soules This by the way Doct. 2 The maine point to be marked is that the spirit doth not onely as a seale but as an earnest pennie giuen vs from God confirme vnto vs our heauenly inheritance assure vs that we shall receiue in due time the fulnesse of grace glory 2 Cor. 1.22 Who hath giuen vs the earnest of his spirit in our harts Euen as men doe assure others that they will pay them the whole summe due for this or that by giuing an earnest so God doth make vs as it were part of paiment doth execute in part his gracious promise that we may be the better ascertained touching his gracious purpose of bringing vs to that our heauenly inheritance He knoweth our vnbelieuing molde and ergo omitteth no meane which may help vs forward to assured perswasion There is twixt an earnest and the spirit with the grace wrought in vs great resemblance First an earnest is part of the whole summe which is in regard of this or that to be paid in times appointed so the spirit we haue and grace is the beginning of that glorious being wee shall receiue the same for substance differing in degree 2. An earnest doth stay with him that receiueth the compleat summe 〈◊〉 pledge is giuen back when the summe vndertaken is fully performed An earnest is but little in comparison of the whole twenty shillings is earnest sufficient to make sure a summe of an hundred pound Thus all wee haue is but a small thing in comparison of the fulnesse we looke for euen as the first fruites were in comparison of the full haruest 3. An earnest doth assure him that receiueth of the honest meaning of him with whom hee contracteth so the spirit and grace which wee receiue from God doe assure vs of his setled purpose of bringing vs to eternall glory Vse 1 The Vse is first to be fully perswaded without doubting that God will bring vs to that perfect redemption both of soule and body We are not to doubt about that which God by earnest by pledge and pawne confirmes vnto vs though we will not belieue a mans word nor trust his Bill or Bond yet vpon sufficient pledge or earnest we will deale no whit fearing our man though hee bâ— neuer so weake and shall we not trust to God for that for which we haue so good a pawne lying with vs But because this is a point controuersall I will set down
order of intention first God intendeth his owne glory then Christ then the Church then the World He who is elected and fore-knowne to be a Lambe taking away sinne a mediator redeeming from sinne and death he is elected himselfe after sinne foreseene and by consequent all in him But Christ is so foreknowne and elected Ergo. I should deny the first part of this reason for I see not why God should not choose predestinate him who should saue his chosen from sinne before he decreed or ordered that they should fall into sinne It is no ill prouidence to prepare my salue before I will let my childe out himselfe But some may say If God doe first appoint Christ to redeeme from sinne then hee must procure the being of sinne and so be the author of sinne Beside that this were nothing but to breake ones head that I may after heale it To this I say that it is good that sinne should be as Austin saith and that which is good so farre as it is good God may effectually procure it Praecipiendo mouendo non quiescendo consentiendo Hee is said to be the author of those things which he commandeth and worketh mouing the heart by habits which himselfe infuseth Ergo cannot be said to be the author of sinne If a man make a gash to prooue the excellency of some healing balme I see not why God may not prepare and giue way to the sinfull fall of his creature especially seeing hee knoweth how to mend better then his first making To the second part of the reason might be answered that Christ was not primarily and immediately chosen and predestinated a Lambe a Mediator of redemption but a Head and Prince of saluation who should saue all to the glory of Grace Now being chosen to this end hee is by force of this hee is chosen vpon sinne falling forth to be a sacrifice a Lambe taking away sinne for hee who is chosen to the end is chosen to the Meanes The second thing hence inferred is that foresight of Faith and perseuerance in it as a necessary condition before we can be elected Such who are chosen in Christ such are now fore-seene beleeuers when they are chosen for none are in Christ but such as beleeue But wee are chosen in him c. The first part of this reason is denied with the proofe of it There is a double being in any thing Virtuali continentia Actuali in existentia the one in vertue the other in actuall existing In the roote of corne there is blade eare in vertue but in haruest time the eare and blade are as it were actually hauing their existence in with the root So we are two waies in Christ First in vertue inasmuch as by force of Gods Election wee shall in time haue life and being from him Secondly when now by faith we come actually to exist in and with him who is the roote of vs. Now the first being in Christ requireth not faith but the second the first being heere to be vnderstood To the second part wee deny that this or any text saith we are chosen being now by faith in Christ for this sense maketh in Christ to belong to the obiect of relation whereas the scope of this place doth necessarily make it belong to the act of electing in this manner as for example He hath chosen vs in him viz. Iesus Christ my selfe with you Thus we might heere take occasion to discusse these two great questions 1. Whether man as now fallen be the subiect of election 2. Whether Election is of such who are in Gods foresight faithfull But I will handle the first in the next Doctrine the latter in the last conclusion or doctrine of this verse From this then that wee are beloued in Christ as our head wee may gather our happinesse O how firme is that coniunction which is begun in such a head who is God with God blessed for euer If Kings beare good will to some family if his loue begin in some chiefe one who is with him at Court as his speciall fauourite it is so much the firmer to all the rest of them Thus here how firme sure is his loue to vs whom he hath loued to life in Christ our Head and eldest brother who is his naturall Sonne from whom it is impossible that his loue should euer start and when it is sure to the head can the body be forsaken Doct. Before the foundation of the world Obserue what ancient loue the Lord hath born vs in Christ it is not of yesterday but before all worlds that his loue rested on vs electing vs to saluation such as should stand with the praise of his glory 2 Tim. 1.9 There is mention of Grace giuen vs before all worlds Ioh. 17.24 Make it manifest that thou louest them as thou louedst mee before the foundation of the world I haue loued thee with an euerlasting loue saith the Prophet Earthly men will purchase to themselues and heyres when it is but a possibility whether they shall haue heyre of their body yea or no. Againe they will shew their care of posterity while yet they are vnborne by making sure intayles But our Father of all the Fatherhood in heauen and earth doth when wee were but possible creatures before him loue vs to this end of supernaturall blessednesse for by this phrase I take not onely eternity but the degree of order in eternity is noted that for order before the being of the world was willed by him hee did shew vs this grace of choosing vs to life Heere therefore is fit place to consider of that question Whether God foreseeth man as fallen before he elect him The question I should answer negatiuely but in determining of it we wil consider 1. The arguments which affirm it 2. The reasons which deny 3. Wee will shew what we take to be the trueth in this matter answering the arguments which are here propounded to the contrary 1 First then the execution is vrged to prooue our Election after sinne Those whom God now fallen into sinne iustifieth saueth and condemneth those now being in sinne he chose to saue and decreed to condemne But God saueth and condemneth men now fallen into sinne Ergo. 2 Those who are chosen out of mercy and reprobated out of Iustice they are now foreseene in misery by sinne But our Election is out of mercy and reprobation is out of Iustice Ergo. 3 Those which are not or haue not any way being they cannot be elected or reiected But before Decree of Creation men are not Ergo. The first part is plaine that which hath no being can haue no affections that cannot be thus or thus which is not at all 4 That which maketh God first decree mans reiection to the glory of his Iustice before his being or corruption is considered that is absurd But this Doctrine of choosing and reprobating before mans fall doth so Ergo. 5 That which maketh God
that his minde that we might winne you to him It were happinesse for a poore woman to be contracted to a man vertuous wealthy honourable but what shall be thy happinesse when thou shalt by an vnfained faith haue got thy selfe contracted vnto Christ Pro. 9. Mat. 22. refuse not wisdome sending forth her maids refuse not God sending out his seruants and inuiting you to come and partake in his Sonne Christ and all his benefits to forgiuenesse of sins and saluation of your soules least you by despising his grace most highly prouoke his indignation Vse 2 We see the vaine slander of the world who say the Gospell marreth all fellowship Indeede it doth breake sometime good fellowship falsely so called but it breedeth and holdeth together all fellowship that is good indeede It bringeth vs to haue fellowship with Christ the mediatour with God with Angels with spirits of iust men departed with the predestinate ones whose names are written in heauen with all in earth who are beleeuing members in Christ It breaketh company by reason of mens corruption which maketh them they had rather liue thrals of Sathan in their ignorance and lusts and customes of ignorance then suffer themselues yeelding obedience to be gathered to Christ Doct. 3 Obserue thirdly from hence that this pleasure of opening the Gospell was proposed for gathering all things to Christ their head Obserue that whosoeuer haue beene are or shall be gathered to Christ they are brought to this by opening the Gospell God did purpose this grace of opening the Gospell not for our sake onely who are from Christ to the end of the world to be brought to him but for their sakes who were then in heauen when Paul did write these words in hand There is but one eternall Gospell Gal. 1. neuer was there other name made knowne in which men might be saued then the name of Iesus Christ yester day to day for euer the onely way of saluation Abraham saw the day of Christ reioyced yea from Abell downeward it was by faith on that promised seede that they were accepted What is the whole redeemed Church a number called forth by God out of the world to partake in forgiuenesse of sinne and life eternall through Christ When the whole Church is a multitude of such as are called Gods call is nothing but the inward and outward or at least the inward opening of the Gospell to such whom he hath predestinated to saluation It cannot be but that euery one who is of or belongeth to the Church must haue this wisdome of God opened to him Vse 1 It is to be obserued not onely against those old heretickes but many deluded soules in our times who are of minde that if they follow their conscience and liue orderly in any kinde of beliefe it will serue their turne But he that followeth such a blinde conscience will finde our Sauiours speech true if the blinde leade the blinde both will come into the ditch his conscience and he will both perish if he learne not this way of faith and obedience to the Gospell of Christ Vse 2 Againe it must teach vs to come vnder this ordinance of God reuealing his truth for this is that great dragge which taketh all such good fish such persons as belong to the kingdome of heauen Doct. 4 In Christ euen in him Obserue who it is in whom we are gathered together as fellow members each with other Wee are fitly said to be gathered in Christ together both because he hath abolished the enmitie twixt God and vs and so remoued that which did disperse vs. 2. Hee doth call vs and effectually draw vs home in his time euen as Shepheards doe their flockes which are now scattered When I am lifted vp I will draw all How often would I haue gathered you 3. In him as in the same point we are all of vs one Euen as all the families of the earth in regard of Adam their first parent the common roote and stocke of all mankinde they are all but one Or as the Subiects of England Scotland Ireland are in our King vnited and all made one body politicke so it is with the members of Christ in heauen and earth now being gathered vnder Christ their head they must needes be gathered one to another as fellow members in one and the selfe same body Rom. 12. There being not onely a bond from Christ to vs euen the bond of his spirit and from vs to Christ euen our faith but a bond of loue the bond of perfection which doth hold vs one with another Vse 1 Let vs then to preserue our vnion walke with Christ and keepe by him Euen as it is in drawing a circle with compasse and lines from the circumference to the Center so it is with vs the more they come neere the Center the more they vnite till they come to the same point the further they goe from the Center in which they are vnited the more they runne out one from the other so when we keepe to Christ the neerer we come to him the more we vnite but when we runne forth into our owne lusts and priuate faction then we are one disioyned from the other Vse 2 Againe we must seeing in Christ our head wee are ioyned as members of one and the same body therefore we must be so affected each to other as we see members are They enuie not one another the Foote enuieth not the Eye they communicate each with other the Mouth taketh meate the Stomacke digesteth the Liueâ— maketh bloud the Eye seeth the hand handleth all for the good of the whole they will not reuenge themselues if going hastily one foote strike the other leg or foote it will not strike againe they so beare the burthen one of another that their affection each to other is not diminished as if the head ake the body will not carry it and knocke it here or there but beareth the infirmitie doing it the ease it may yea being well affected to it no lesse then before Now that God who is loue it selfe teacheth vs these things Doct. 5 From this that he saith All the things which are in heauen or in earth Obserue That there is no place in which are any members belonging to Christ but either in heauen or in earth Thus Colos 1. the Apostle did not know any belonging to reconciliation wrought by the bloud of Christ but they were either in heauen or earth The Scripture doth not know but two kindes of men some beleeuing passed from death to life some vnbeleeuing ouer whom wrath abideth though some haue greater faith and sanctification it mattereth not degree changeth not the kinde a childe is a man no lesse then a man for the kinde of him It acknowledgeth not but two states some as Pilgrimes here Wrastlers Souldiers runners of the race some as at home hauing receiued the crowne the garland of victory So it acknowledgeth but two Times the one in
obtained an inheritance Now he commeth to the third blessing euen our Glorification Hauing laide downe our Iustification verse 7. and our Vocation verse 8.9.10 hee doth set downe this third before mentioned in this 11. and 12. verses We are to marke 1. The benefit 2. The foundation of it 3. The end The benefit hath reference to the 7. verse In whom we haue redemption in whom also wee haue obteyned an inheritance The old bookes reade it Wee are chosen the latter wee haue obteyned an inheritance The word signifyeth we haue beene chosen as it were by lot to an inheritance The ground showeth vs first our predestination Secondly the author of it by him who is described from the effect in which wee are to marke 1. The Action who doth worke effectually 2. The Obiect all things 3. The Manner according to the counsell of his will the end of this and all the other benefits following The words being easie wee will come to the instructions Doct. 1 First we see that being in Christ wee finde not onely righteousnesse in him but life euerlasting God doth not set vs free from sinne in Christ that by our selues wee might by workes meritorious worke out saluation but euen as sinne causeth death so his grace through Christ raigneth to life eternall Now the order in which we receiue this inheritance you may see Acts 26.18 Rom. 8. God enlightens their eyes brings them to know belieue on Christ that so they may receiue in him First remission of sins Secondly Inheritance with the Saints those whom hee hath called hee hath iustified so those whom he hath iustified hee hath glorified Sinne is a wall of partition which must be beaten downe before the light of grace and glory can shine vnto vs Now sinne being remoued from vs who are with the naturall sonne what should hinder but that wee should be heyres euen ioynt-heyres with him Being one with him wee are the seede to whom was promised vnder Canaan the inheritance of the world to come The better to vnderstand this matter of our inheritance you must know what it is in generall 2. In what order we come to receiue it That is an inheritance which I hold as the Sonne or Allie or as out of fauour I am written the heyre of this or that man so what euer we obtaine by our principall birth from Christ that is our inheritance That which we obtaine is two-fold First in this life wee receiue the first fruits the earnest of the spirit and all our blessings are giuen to vs as part of a childs part Wards while they are in their minority haue some allowance from their inheritance and Parents wil proue their children with some lesser stockes to see how they will husband them before they giue them the full estate they meane to leaue them so doth God Doct. 2 Secondly wee receiue the fulnesse in the life to come which standeth partly in Prerogatiues Secondly in the glory that shall be put vpon our persons Thirdly in the things which shall be giuen vs to possesse Some inheritances haue prerogatiues annexed as to be Lord high Steward Lord high Chamberlaine so our inheritance hath this royalty annexed Wee shall be Kings and Priests to God we shall be Iudges of the world and Angels with Christ standing by Christ as Benchers and Assistants in place of iudgement Our glory respecteth soule or body the soule shall be filled with the light of knowledge euen as the ayre vpon the comming of the Sun to it is rather light to appearance then inlightned 2. Our loue shall as a flame rise vp to God When the water which runneth in many channels is brought into one it maketh a little Sea When all our selfe-love loue of wife children earthly things yea of sinfull lusts is turned all into the loue of God then doubtlesse great and glorious shall be our loue 3. Our ioy breaking forth in praise who is able to vtter when here it is vnspeakeable sometime and glorious The glory of the body shall be such that it shall shine as the Sunne in the firmament both from the glory about it the glorious spirit within it as a Lanterne shineth from the Candle within it For the things we shall possesse they are in a word all things the world to come the new heauens and the new earth and the creature being a little thing we shall possesse God himselfe in Christ as our husband and all-sufficient portion Vse For the Vse first wee see that heauen commeth to vs freely did we deserue it and in effect pay for it it were purchase not inheritance but it is not said simply an inheritance but such an one as is assigned vs by lot for this word seemeth to respect that diuision of Canaan to the twelue Tribes whose seuerall seates were by lot designed Now if our inheritance commeth by lot then it is not our owne industry but the Diuine disposition which worketh all in all in it This should cause vs to reioyce O if men haue small things befall them in earth their hearts are soone raysed to reioyce in them yea in the vaine pleasures of this life how are the hearts of men filled with gladnesse who yet hang downe the head all amort while these things are piped Ah alas there are too many who taste their pottage like Esau better then their birth-right O let vs be ashamed that in these outward toyes which are but like the shaking of a childes rattle that in these our hearts should be tickled and with the matter of their free-hold in heauen should not be mooued This should make vs reioyce when wee are made heauy with diuers temptations 1 Pet. 1. so they did in those Apostolique times but the hidden light of this starre is not so discerned by vs who liue in this day of outward prosperity Vse 3 This should stirre vs vp to affect these things and be desirous of them the creature groaneth in kinde waiting when this our inheritance shall be giuen vs. What dead births are we who lie in the wombe of the Church militant neuer offering to breake forth into the heauenly liberty Children are so affected to their earthly inheritances that they sometime practise against their owne parents affecting ouer-timely possession Great purchasers if they make a purchase in the remotest parts are not well till they haue seene it so should we be affected toward our inheritance Why hath God giuen vs the first fruits euen as the Spies did bring to the Israelites some of the fruits of Canaan to make them long after it and desire to be possessed of so good a land so doth the Lord giue vs to the like end the first fruits of the spirit to make vs desire and long after the fulnesse thereof Vse Finally see the feare we are to walke with vpon this consideration Hebr. 12. The greater things we expect from any the more must be our obseruancy toward them endeuor in al things to
vs not then be dismaied what euer wee suffer I hope we are not yet come to death let vs looke at Christ and not wish to be free from such condition which our Lord and Master hath endured before vs The rather let vs haue patience how euer we be tryed because God can neuer come with helpe too late as men may who bring things sometime to no purpose when the matter is past helpe Doct. 3 In that Christ is raised Obserue that God neuer so leaueth his but he sendeth saluation in due time He left his people in Aegypt in Babilon till their ciuill state was dead and desperate yet he deliuered them If he let them be swallowed like Ionas yet he will bring them forth againe and show them his saluation for God is a helper at time of neede such is his faithfulnesse in the Mountaine he will prouide as Abraham said Thus though he let his owne Sonne dye yet he saueth him in due season and deliuereth him There is a double saluation one protecting and keeping euil that it shall not come neere vs nor once ceaze on vs the other is a keeping of vs so as it shall not hold vs much lesse preuaile ouer vs Thus God saued his Christ accordingly as he asked when hee prayed with strong cries to him that was able to saue him from death Heb. 5.9 Vse Wherefore let this our Sauiour case comfort vs in greatest euils If the example of Iob is to be looked at how much more this standard of examples What though thou seemest neuer so forsaken what though many euils haue seized on thee feare not stand still saluation will shine forth in due season God is not like the diuell and wicked ones when they haue brought one into the bryers there they leaue him on plaine field I haue sinned in betraying innocent bloud What is that to vs say they but God will be with vs in the euils yea in seauen to saue and deliuer vs. Doct. 4 Obserue againe that God doth not onely raise him vp but set him at his right hand Glory correspondant to his humiliation Obserue that God doth make the abasements of his children be the forerunners of their greatest glory as the pride of wicked ones doth lacky as it were and runne by their ensuing ruine so on the contrary the sufferings and humiliations of Gods children haue ensuing answerable glory He was made lesse then a worme and here is taken to the right hand aboue Angels It pleaseth God not onely to exalt his humbled children but in the degree also in which he had abased them according to that prayer of Moses Psal 90. Comfort vs according to the yeares wherein we haue suffered affliction as on the contrary we see him bringing iudgement on the wicked in the same measure in which they haue taken in the delights of sinne Reuel 18.7 True it is that this doth not hold vniuersally in this present life but when the definitiue sentence is now to be giuen them according to workes shall euery soule receiue proportioned recompence Vse Let vs then by this take comfort in afflictions Was this Christs case onely Nay see Iam. 1.10 Reioyce in afflictions for when you are tryed you shall receiue the crowne of victorie The wickeds woe is sowne in their reioycing but in our darkenesse light is sowne for the righteous Let vs thinke God doth but proue vs that hee may in his due time doe vs good Blood and sweate goe before victory and before the earthly haruest is gotten in We must not then thinke it strange if God cause vs to know sufferings before hee show vs those glorious mercies which hee hath prepared for vs. Doct. 5 But to consider this matter of Christs exaltation more particularly First when it is said hee is set at Gods right hand aboue principalities Obserue that our Sauiour Christ as man is taken to haue prerogatiue before euery other creature For first this phrase noteth the preeminence of him as next to God himselfe that looke as one made a King hath a dignitie aboue all persons named in his kingdome Dukes Earles Lords So our Sauiour taken vp as man to this kingly dignity must needes be in preeminence before them It is no wonder for this nature essentially appertaineth to that person which made all these things see Reuel 4. vlt. The Lambe is worthy to receiue glory for by him all things were made for him they were created Secondly euery person the neerer he is in coniunction of bloud to an earthly King the more he hath prerogatiue before others more disioyned so this created nature seeing it is made one personally with God by how much it is more neerely vnited by so much it is fit that it should haue prerogatiue before others Not to speake that being heire of all things it is meete that he should be before all who are but parts of his inheritance and hauing more excellent endowments I meane created gifts then any other it is meete hee should haue the first place before all other Vse 1 Wherefore what reuerence are we to show him in all our seruices about him whose excellencie is so high aboue euery creature Earthly dignities doe so dazle our eyes that wee know not with what submission sufficient to fall downe before them Vse 2 Againe hauing so eminent a person for our Sauiour and mediatour let vs cleaue contented to him caring to know nothing but him accounting all drosse and dung that wee may be found in Christ Let none deceiue you with traditions of men and vaine Philosophy you are compleate in him who is the head of principalities and powers The Papists did they consider the excellency of Christ our Sauiour could not as they doe flye so many waies for helpe out of him Doct. 6 Obserue secondly that Christ not onely as God but as man also hath power aboue euery creature for to be set at Gods right hand is to receiue a power imperiall ouer euery creature which is further apparant while he saith Christ is so placed aboue all that all are subiect vnder his feete To mee is giuen all power in heauen and earth that is power whereunto euery creature is subiect He speaketh of it as done because it was immediately to be performed in which manner he spake before of his body and bloud This person as God receiuing by voluntary dispensation this honour from the father that he should in an immediate and appropriate manner execute gouernement ouer all the creatures in heauen and earth the same person as man participating in this kingly diuine authoritie so farre that hee should instrumentally concurre in executing all that iudgment which Christ according to his diuine nature did principally effect This the Scripture doth lay downe as in regard of earthly powers they are subiect For hee is ruler of the kings of the earth Reuel 1.5 Hee hath this royall state written on his thigh as it were King of Kings Lord of Lords Reu.
dominion toward his Church which is his Queeâ—e and spouse is more amiably tempered and neerly affected then is his gouernment ouer any other This will appeare by considering how much neerer and communicatiue he is to vs then to Angels creatures otherw se most excellent First looke as the naturall head and members are of the selfe-same speciall kinde for nature the head standeth of skinne flesh bones and so doe the members also thus it is that Christ is one with vs in regard he hath taken the selfe-same nature with vs standing as well of that which is outward and sensitiue as of that which is inward intellectuall In this he commeth neerer vs then Angels he tooke not the nature of Angels but the seede of Abraham Hebr. 2. Secondly Christ doth by his sufferings procure for vs all blessings spirituall and temporall maketh a purchase of them with his bloud Now he in his death respected not Angels in like kind that looke as Kings prouide many things for their Queenes which they doe not for other subiects so doth Christ for vs. Thirdly hee doth vnite vs to himselfe more neerely then Angels they are vnited to him by knowledge and loue such as doe come from the power of that vnderstanding and loue which they haue of their owne from the first creation but we are vnited heere by knowledge of faith and loue heereafter by glorious light loue such as Christ himselfe by his spirit begetteth in vs as the members of the body are vnited with nerues and sinnewes such bands as take their beginning from the head Fourthly hee doth communicate with vs that whole life of grace and glory which wee haue and shall receiue as the naturall members haue no sense or motion which floweth not into them from the head But the Angels haue a blessed life for the substance not comming to them by Christ considered as a mediator euen that blessed life in which first they were created that which commeth to them is onely an augmentation of happinesse their illumination and their ioy being in many regards much increased they who learne by that they obserue in the Church falling out what doe they heare thinke we by inioying the presence of God-man now ascended and glorified and they who ioy in heauen at the conuersion of one sinner how many waies by Christ is their ioy inlarged Fiftly hee doth not direct them as he doth vs hee doth gouerne and direct them as a King doth voluntary ready subiects by an externall signification of his will onely but he doth direct and moue vs outwardly by signifying his will inwardly by sending his spirit which might mooue vs with efficacy to that hee showeth as a naturall head doth the members of it Sixtly and lastly he doth not confirme them as he confirmeth vs for he hath neither gotten by his death for them this grace of perseuerance to the end neyther doth hee shadow them and follow them with ayds outward and inward as hee doth vs left our faith should be preuailed against they haue beene no doubt confirmed from the beginning both by force of their election preuenting them with actuall grace which made them with effect execute what euer thing it was in which it pleased God to proue their obedience if they haue any confirmation from Christ their King it is such an one as doth make them strong to subdue euill Angels or any opposing them in businesses in which their ministery by Christ is imployed such an one may be gathered Dan. 10.13 Vse 1 First then seeing Christ is giuen vs as a head so neerely and communicatiuely ioyned vnto vs let vs abhorre that sacriledgious vsurpation which the Pope committeth while hee challengeth vs to be head of the Church That which the scripture doth attribute as proper to Christ is not to be giuen to any other But they distinguish that the Scripture maketh Christ the principall and inuisible head but this hinders not why there should not be a visible secondary ministeriall head Ans There needeth not a ministeriall head to supply Christs bodily absence For as Kings are in body present at Court onely and yet well enough gouerne their bodies politicke So Christ in regard of his bodily presence in heauen can well enough rule that part of his body in earth without the supply of a visible head Were the Pope a ministeriall head hee might doe that which the principall whose roome he supplieth as Viceroyes do that in the kingdomes ouer which they are set which the Kings might do in their owne persons whose roomes they supply But the Pope cannot doe any inward thing which the head of the Church is to perform 3. Were there a ministeriall head there should be a Lord-like power ouer part of the Church out of Christs person in some other creature then should there be more Lords then one contrary to that in 1 Cor. 12.5 There are diuisions of ministeries but one Lord. Looke as great Lords in earth haue in their houses ministeries of more lesse honor from the steward to the skullerie but no Lord-like or Master-like power in any beside themselues so is in Christ and his Church which is the house of God wherin he is the Lord Apostles others hauing more or lesse honourable seruices but no master-like power ouer the meanest of their fellow-seruants Vse 2 Wee see hence the great grace of Christ who doth so neerely vnite himselfe with vs. Kings in earth the neerer they come to any Subiect the more they show their loue but this is the greatest grace they can show when they make themselues to become one with any of their subiects Thus Christ could not shew vs greater grace then to make vs one with himselfe as a coniugall head ruling ouer vs. We see hence that wee may assure our selues we shall lacke nothing who haue Christ become a head to vs in so neere and communicatiue sort as this is There are some officiall parts in the body which haue that they haue not for themselues onely but for the whole body Thus the Stomacke hath meates the Liuer blood such is the Head Now it were an vnnaturall part for these to keepe that they haue to themselues as for the Liuer to keepe in al the bloud and not impart it by veines to the rest of the body so Christ who can doe nothing which doth not beseeme him he hauing for all of vs the fulnesse of grace and glory according to that Psal 16.2 My good is for the Saints he cannot but be most ready to communicate with vs euery thing that is good onely let vs renew our faith and repentance that so we stop not the passage of this spirit from him our head If the naturall head of the naturall body be neuer so full of spirits if the vessels which conueigh it be once obstructed as in the Palsey the body then is without sense and motion Wee may apply it to our selues c. Obserue secondly that he saith
Iames counteth it all ioy and it seemeth to note a kind of fulnesse and rich measure in the things to which it is adioyned see Colos 1.9 and 1 Cor. 1. and so God doth giue vs plentifully these things Wisedome Life Regeneration he sheddeth and giueth them abundantly Iam. 1. Tit. 3. This God did foretell that after his Christ manifested the earth should be filled with his knowledge that he would poure out his spirit not giue it by drops but plentifully Euen as gracious Kings and Princes on earth will not onely giue things which are good but will bestow them in such measure as may set out their prince-like bounty so it is with our God Now for the further vnderstanding of this point we who beleeue may be said to haue all wisedome 1. In regard of the excellency 2. In regard of the quantity For the first when a man hath one thing so good that it serueth him instead of all as if a man hath Gold Siluer inough we say hee hath euery thing because he hath that which serueth him for euery purpose So though this wisedome is not for kinde all wisedome yet being so excellent that it serueth vs to all purposes it may be called all wisdome But here is a further thing to be conceiued euen in regard of the quantity of it Now it cannot be said all in regard that it is absolutely full and perfect for degree for we know in part onely it must be said so then comparatiuely onely Now it may be said all wisedome thus in a double respect First in comparison of that measure which was giuen the beleeuing Iew and thus euery faithfull Christian may be said to haue all wisedome giuen him It is a great speech that the least in the kingdome of God shall be greater then Iohn Baptist for looke as wee who now are vp after the dawning of the day and rising of the Sun haue far more light then such who are in the night thus it was with the Iew he had the Starre of Prophesie as in a darke night we haue the Sunne of righteousnesse now risen ouer vs and Ergo our light is farre greater then theirs Secondly Christians may be said to haue receiued all knowledge in regard of those who are more imperfect as there are some Christians more carnall weake then others so more ignorant also For as this earthly vnderstanding is not in that degree in a childe or yong man as it is in an aged So when there are babes young men old men in Christ there is a measure in wisedome answerable to these ages as it were in Christ but Saint Paul here seemeth to set this downe so as it may admit a common application rather then otherwise Vse 1 Seeing then that God doth giue wisedome plentifully to all to whom he giueth pardon of sinne how fearefull is their estate who euen seeme to flie from knowledge Some thinke it a dangerous thing to know much they will liue without sauing light rather then disquiet their sleepe some hope if they be but baptized and can their praiers Creede and that men must loue God aboue all their neighbours as themselues they thinke they know inough and who can teach them more Nay euen in these dayes of light some will speake as if they would bring people to the old implicite faith Some are so without vnderstanding that if you aske them any common question they are ready to put it off they are not booke learned aske them a reason of that they doe they haue nothing but a childish imitation they see others doe so they put off vnderstanding more fully as if it were a thing appropriated to our coate Suspect your selues While the darkenesse of night abideth who will thinke the Sunne is risen and how can the Sunne of righteousnesse be risen in thy heart who still dost remaine in so great darkenesse Some cry out against much knowledge they say men liued better when lesse was knowne as if they would set that on foote againe that ignorance is the motherâ— of deuotion or were of the minde that men might haue too much of their heauenly fathers blessing Finally such as vpbraid Christians counting it pride in them to take vpon them knowledge in the Scriptures or iudgement in the particularities of diuinitie Vse 2 Let vs seeke to God for wisedome seeing hee will giue plentifully euen that annointing which shall teach vs all necessary things As God hath not set any certaine degree of sanctification which shall serue vs for saluation so he hath not stinted vs to any certaine degree of knowledge but would haue vs seeke to be filled with all knowledge and wisedome as he would haue vs striue to perfection of holines Wherefore though we see but things as the blinde man did when now he was restored yet we neede not be dismaied while wee striue to make proceeding We take great paines to get the knowledge of earthly things and we esteeme it as a great benefit to haue insight into earthly matters which belong to our estates but what is it to haue this vnderstanding in the things which concerne our heauenly condition the rather let vs seeke because God will heare vs graciously Hee who answered Salomon seeking politicke wisedome and granted him aboue all he did thinke and aske what would he doe to vs were our hearts set to beg heauenly vnderstanding Vse 3 This must comfort vs who haue receiued our part in this heauenly wisedome Commonly the most Christians are counted good men god wot but simple soules of no parts the wisedome of God is folly with the world it is like the waters of Shiloh which because it giueth not the loud report like these humane wisdoms it is not in request with men of carnall iudgement Let this weakenesse be farre from vs. This wisedome maketh the face to shine is able to satisfie the soule I care to know nothing but Christ and him crucified yea to saue the soule eternally bringing it to endlesse glory Such who haue the wisedome to get honours and treasure here on earth they laugh at all learning besides in comparison of this counting that skill folly which a man may haue and yet goe bare-foote But how truely may we deeme all that wisedome folly which a man may haue and yet loose his owne soule verse 9 Hauing dispatched the three circumstances which were included in the former verse we come now vnto the fourth in this Verse namely the manner of working this wisedome in vs in these words Hauing opened vnto vs the mystery of his will Which is amplified 1. By the cause Gods good pleasure the freedome whereof is argued in the words following which he purposed in himselfe not considering any thing in vs which might moue him vnto it Here is nothing needeth explication vnlesse those words the mystery of his will Which phrase doth note out the hidden wisedome which the pleasure of his will ordained to our glory and is for matter all