the meaning and parts of it and so come to the instructions which it affordeth For the dependance of it on that which goeth before it may seem brought in either as an explication of those words in the verse before the mystery of his Will or as an effect intended by some thing which is in the former verse reported The first sense is to be taken vp after this sort God hath opened to vs the mystery of his will out of his gracious pleasure Where I meane nothing by the mystery of his will but that he meant in fulnesse of time to gather to head in Christ with those things already in heauen all things in earth euen a vniuersall Church through the face of the earth this cannot as I thinke be an exposition of those former words For to say nothing that the Glosse is harder then the Text words which are adioyned by way of construction are not commonly so farre remooued from them they conster as you may see in the 7. and 13. verses of this Chapter and all abroad Againe the Apostle by other equiualent termes in the 13. verse doth open what he meaneth by the mystery of Gods will viz. no other thing then the word of truth and Gospell of saluation Thirdly that mystery made knowne did worke in them all wisedome and vnderstanding made them wise in good full measure to saluation but the knowledge of this that God would call and gather to his Christ an Vniuersall Church in earth is such a point in which men made wise to saluation were long ignorant as Peter himselfe Now then if it be no explanation then must it depend on the former as an effect intended and flowing from something before mentioned Now the matters in the verse precedent are but two First the reuealing of the Gospell to Paul with some others Secondly the gracious good will which God did purpose within himselfe concerning this benefit of opening his hidden sauing wisedome to the sonnes of men Some ioyne it with the former God did open to vs Iewes and Gentiles the Gospell that thus hee might in that full time which he had appointed gather to all things now in heauen when he wrote all the things in earth also euen a Church vniuersall But neither would I subscribe to this exposition For first it taketh the persons to whom God is said to haue opened the mystery to be both Iewes Gentiles yea Gentiles principally whereas Paul verse 12. seemeth to appropriate this passage of his Epistle from the 7. verse to the 13 verse vnto the Iewes only Secondly this taketh that fulnesse of times to note the fulnesse of that particular season wherein God had purposed to publish his sauing wisedome to the Gentiles but the Text hath it not the fulnes of any certain time as in Gal. 4.3 but the fulnesse of times indefinitely and vniuersally Thirdly the publishing of the Gospell to all Nations did not gather those iust spirits before in heauen but here they are as properly said to be gathered into Christ their head as the things on earth as when God is said to reconcile all things in the bloud of Christ as well the things in heauen as the things in earth reconciliation doth as properly agree to the heauenly things as earthlie so here by proportion for otherwise he would haue said that he might gather to all things which were now ioyned to their head in heauen all the things in earth also Lastly all in earth through all times and places were not gathered by that first publishing the Gospell to Iew and Gentile but all who then were ordayned to life through the whole world Now these are not al absolutely but respectiuely in comparison of that few and small remnant which out of our Nation God sometime gleaned It remaineth then that these words come in as showing the intended effect which God did ayme at in his gracious purpose of opening the hidden sauing wisedome to the sonnes of men viz. that thus he might in the fulnesse of those seasons which himselfe in wisedome fore-appointed haue gathered to a head in his Christ all things both those who now were by hauing this reuelation gathered in heauen and all the things which are in earth through all places and times to the end of the world This I take to be the truest coherence both because gathering to a head in Christ is the effect to which God doth destinate this gracious purpose of opening the Gospell and also for that this purpose of opening the Gospell outwardly and inwardly or at least inwardly is extended to euery one through all ages of the world who is to be vnited as a member to Christ the head so that no more nor fewer haue beene are or shall be gathered then those whom God did purpose to teach in euery generation Lastly the words fit no sense but this which to shew we must search a little the meaning of them First touching the time Secondly the thing to be done in time In the time two things must be opened first what is meant by dispensation secondly by fulnesse of times Dispensation is a word taken from Stewards and such as haue the keeping of things in common and are to disâ—ribute them as they see fit for singular persons and occasions To dispense then is to distribute that I haue in common as is fitting in wisedome to persons and occasions in particular Now the dispensation of times is put by a Meton of the adiunct for fulnes of times wisely dispensed The fulnesse of times indefinitely vnuiuersally noting the consummation of all those seasons succesciuely which God had appointed for the gathering of his children In the thing to be done marke the Action that God might gather to a head in Christ that is the force of the word Secondly marke the Obiect of this action all things that is all persons who in Gods counsell belonged as members making that body whereof Christ is head Thirdly Note the point as it were in which all are to be gathered into one or vnited in Christ in him Hauing propounded the obiect he doth explaine them by a distribution taken from the place all things which now are in heauen with Christ gloriously conioyned to him and all who are in earth that is who are in all places and all times to be gathered to Christ in the earth The summe of them is thus much God I told you did open to vs the Gospell of saluation which thing he did according to that his gracious pleasure whereby it pleased him to open it to all his chosen which he purposed freely within himselfe that thus by opening his will he might in the consummation of all those seasons which his wisedome hath dispensed that he might I say haue gathered as it were to a head all things in Christ both those members who had in their times this Mistery reuealed to them and are now gloriously vnited to him in the heauens and all those who by
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
exaltation of his Sonne To the second I answere this soueraigntie is giuen to the person of the Sonne both as God and man now ascended as God for it is a power which none that is a pure creature can take or execute and the Scripture saith The Lord said to my Lord that is to Dauids seede as hee was Dauids Lord according as Christ expoundeth it by his question now Dauids seede was not Dauids Lord as man but as God That it is giuen him as man is plaine because it is giuen him now ascended into heauen with his humane nature Againe that power is giuen to Christ as man which is to be executed by him as man but this kingdome is executed by Christ so that his manhood doth concurre as an instrument working with his God-head in the administration of it Iohn 5.27 He hath giuen him power to execute iudgement in as much as he is Sonne of man The third is plaine out of that Psal 110. and Paul construing it 1 Cor. 15.24.25 namely that Christ shall giue vp this kingdome and cease to sit at the right hand of God in this manner in which now he doth for then he shall no longer by his manhood execute gouernment neither shall he in manner appropriate his person but together with the Father and Spirit like as they so shall hee ioyntly with them rule and be all in all for euer The second point for clearing the Text is what heauens are here vnderstood those which Paul calleth the third heauen aboue the ayre clouds and starrie firmament Faith doth beleeue a place aboue these though Philosophie know it not To the third I answere the persons ouer whom Christ is aduanced are first described more particularly but yet obscurely Secondly more generally and plainely The particular enumeration in these words Principalities powers mights dominations The more full and plaine opening of them in the words following Euery name that is euery creature howsoeuer named whether in this world or whether belonging to the world to come But it is a question who are meant by the former words Ans They are commonly vnderstood of Angels but I take the first two to be names of excellency found in this present world First Principalities and powers when they are put for Angelicall natures they are not termed so simply but with an addition of the place as Ephes 3.10 Ephes 6.12 but these words put for humane excellencies wee reade them simply without any thing added Tit. 3.1 Be subiect to principalities and powers Againe I thinke this distribution of power named in this world and in that to come respecteth something in this enumeration forenamed the former these two first named the latter the couple following Thus I thinke also Col. 1.16 that enumeration of Thrones Diminions Principalities Powers the first two respect things inuisible or things in heauen the latter two things on earth for he seemeth to illustrate each part of the distribution by the particulars there inferred Wherefore we may thus conceiue of them Principalities signifie those in principal authority Powers all secondarie powers sent from them as Peter speaketh By mights I vnderstand Angels putting forth might in some miraculous effects of mercy or iudgement such as the Angell who did smite so many hundred thousands in a night the Angell which did the miraculous cure at the Poole Iohn 5. By Dominations I vnderstand such Angels whose ministerie God vseth in the gouernement of kingdomes and prouinces for that God doth vse their ministerie this may be gathered both out of Daniel and Ecclesiastes The putting all things vnder his feete noteth nothing but that subiection in which euery thing is to Christ God onely excepted reade Heb. 2.8 These things for opening the difficulties incident The summe is I wish your eyes opened that you may know the power of God toward you who beleeue through the working of the power which was wrought in Christ when God did raise him from the lowest degree of his humiliation euen the state of the dead and did crowne him with dignitie and kingly glory in the heauens not onely giuing him prerogatiue before both Principalities and powers such as wee see in earth yea before Mights and Dominations such as belong to the world to come but giuing him power ouer these and all creatures so as hee hath them vnder his foote Doct. 1 Obserue then first from the 20. verse Which he wrought in Christ That the selfe same power put forth in raising Christ our head is that singular power which raiseth vs For looke as the almighty power put forth to make Adam a liuing spirit was it which doth quicken vs in our order bring vs to haue life and being from him Thus the selfe-same power which raised Christ to be a second Adam and quickning spirit to all who belong to him that is the power which doth cause vs in our time receiue this supernaturall life and being from him For Christ his resurrection is both the resurrection of our soules and bodies in as much as he is raised vp that he may be a fountaine and roote of all supernaturall life his humane nature concurring with the diuine as an instrument with that which is more principall in the producing of it Vse 1 By this we see further the vanity of such who make God to doe nothing in our conuersion but that which wee may resist Could wee resist his power which made the first Adam a fountaine of generation vnto vs all And shall we be able to resist the almighty power of God raising Christ as a fountaine and roote of spirituall regeneration to all who are his Vse 2 This should make vs thankefull to God that he hath put forth such power towards vs in the resurrection of his Sonne Wee deeme it as his fauour who did appoint wee should descend carnally from the first parent of vs according to the flesh but this is farre more worthy of praise that euen in raising he should thinke on vs and appoint vs to receiue a resurrection of soule and body from him in due time and order Doct. 2 Obserue secondly that Christ is raised from state of the dead that God doth leaue his dearest children to the depth of miseries before he send reliefe His owne Sonne left to conflict with a spirituall kinde of death with desertion in regard of loue ecclipsed which impression of wrath as due to our sinnes with all the powers of darkenesse assayling him with naturall death in regards before opened his owne Sonne left to this gulfe of euils before saluation was showed This he doth to glorifie his power which doth not so brightly appeare till things are desperate Secondly that we might the better in extremities learne to trust on him to bring vs to this he is glad to make our cases past all helpe we can perceiue And thirdly to the end hee may the more endeare his benefits he doth let vs conflict long in the want of them Vse Let
his spirit a life of grace which would presently be extinct if he should forsake them Vse The Vse is to let vs see the fearefull estate of the Papists who make Christ and his grace last no longer then till they are as they thinke enabled to iustifie and saue themselues by course of grace according to the Law They account it grace that God would inable me rather then another to come effectually to life Gratia cadit in actum voluntatis diuina non in obiectum but no grace that I come to life as when I might sell a Horse to many it is my fauour that I will sell him to one and not to another but it is not my fauour that hee hath the Horse which buyeth and ergo by force of communicatiue iustice is to haue him Thus they say it is Gods grace that he will haue some to haue life and giue them wherewithall to buy it but that they haue life is iustice not his grace Poore soules thus they forsake their mercies besides that they make mercy to haue nothing to doe at the day of iudgement and life it selfe not to be grace contrary to that which is aboue named Vse 2 We learne hence euer to humble our selues and flye intirely to Gods mercy let vs confesse our selues miserable vnprofitable seruants in a thousand regards hauing nothing but grace to cleaue vnto The arch-Papists confesse that for vncertainty of our owne righteousnesse and danger of vaine-glory it is the safest to trust onely on Gods mercy in Christ surely let vs take the safest way I would neuer trust my soule to them who will not goe the surest way to worke in their owne saluations Doct. 3 Obserue 3. from this he doth wish grace with them when he would wish them the greatest good obserue I say what is the most excellent thing which is to be sought afore all other viz. the fauour of God that his grace may be with vs. To open it before we discourse of it Grace ioyned with pitty doth signifie Gods loue onely so farre as it is a fountaine from whence springeth his pittie to vs in misery out of which mercy he doth when now we are miserable saue vs thus grace soundeth nothing but loue and the obiect of it is more generall for grace is toward vs and euery creature in innocencie and misery but mercy is onely toward vs as we are considered in misery vnlesse the preseruing the mutable creature subiect to fall may also be an obiect of mercy but when grace is put indefinitely then grace includeth mercy in it for mercy is but grace restrained and limited to man as in misery the difference is rather in our manner of containing them then in the things themselues Now wishing them grace out of which came true peace he wisheth three things 1. That God himselfe should be still mercifully and graciously inclined to them for God is loue 1 Iohn 4.16 2. He doth assure them of all effects of Gods grace and loue towards them partly in procuring them all things that were good the grace of the father of lights being as a sunne Psal 84.2 partly in protecting them from all euill this fauour being as a shield wherewith the Saints are compassed about Psal 5.13 3. In grace is included the signification the report of his grace in such sort as that they might haue the sense of it that is the displaying it on their heads as a banner the shedding of it into their hearts the lifting of the light of his countenance vpon them Lam. 2.4 Rom. 5. Psal 4. Thus when we wish one fauour with any we wish him that hee may be in their loue inwardly affected holpen with the fruits of their loue and curteously and kindely intreated in regard of louing vsages which is the signification of their loue for if God should loue vs if he should doe vs good and shield vs from euill yet should he hide this from our sense and experience wee could not haue this peace which is next mentioned Now then we may better see that this loue of God is aboue all things to be desired there is no lacke in this loue no good thing shall be wanting vnto vs nay if euils in our taste be good for vs we shall not want them as the loue of a Parent maketh him when neede is prouide bitter physicke for his childe as well as other contentments No euill shall haue accesse no if things good in themselues be harmefull for vs they shall not haue accesse to vs as the loue of a Parent layeth away a Knife which is a good thing in it selfe out of the reach of his childe for whom it were hurtfull All things which to our sense and in themselues are euill this loue maketh them worke to our good If the skilfull Art of a Physitian may make of a poysonfull Viper a wholesome Treacle no wonder if Gods gracious loue turne euen the diuell himselfe to become a helpefull instrument setting forward our perfection 2 Cor. 12.9 In a word it maketh a little estate great riches euery estate contentfull A little thing giuen as a token of the Kings good wil doe we not prize it more then thrice the vallew of that which is no pledge of his fauour And when the loue of a sinfull man is of such force that many a woman while shee may inioy it feeleth not beggery it selfe not grieuous What a force is there in the grace of God while it is perceiued to make vs finde no grieuance in greatest extreamity Whereas without this were a man in a paradise of the earth with all the good of it all were nothing There are Noble men in the Tower who may ride their great Horses haue their Ladies fare deliciously want not for wealth yet because they are out of the Kings fauour no wise man would be in their coates none esteemeth their state happy How much more then are all things of no value if they be possessed without this fauour of which we intreate Psal 17.15 Psal 4. Psal 63. This grace is our life it is better then life As the Marigold openeth when the Sunne shineth ouer it and shutteth when it is with-drawne so our life followeth this fauour we are enlarged if we feele it if it be hidden we are troubled Finally that which the Kings fauourable aspect doth in his Subiect that which the Sunne and Dewe doe in the creatures of the earth which they make to smile in their manner the like doth this grace through all the world of spirits who feele the influence of it Vse 1 Which doth let vs see their fearefull estate who walke in their naturall conditions children of wrath neuer seeking to be reconciled to God If we stand in mans debt and in danger of the Law we will compound the matter If we are faulty towards some great person out of fauour O how will we turne euery stone vse the mediation of all we can to
speciall Grace maketh vs loue him who hath loued vs aboue all things delight our selues in him say What haue I in heauen but him in earth in comparison of him Thus then we see that true Peace commeth from sight and experience of Gods speciall grace to vs and how wee may distinguish this speciall fauour But before we passe to the Vse a question may be asked viz. Whether a man may not be in fauour with God and yet without this Peace To which I answer briefly First that hee may be in fauour and want this outward sensible Peace in himselfe The reason is because this followeth not my being in fauour but my knowing and my being perswaded that I am in fauor Now it is not impossible for a man to lose his sense and perswasion which yer-while hee hath had of being in fauour with God his faith may be for a time in a swoon and ouercast with vnbeleefe Secondly I say though a man may be without this operation of Peace yet the grace of the spirit which as a root doth beare this fruit cannot faile in any who is in Gods fauour the fruit may be pulled when the tree it selfe standeth still thus in ioy Faith we may likewise distinguish the seed of God abiding in vs though these outward secondary effects are not alwaies conspicuous Vse 1 Seeing then that true Peace is such as springeth from this speciall mercie let vs take heed we be not deceiued with false Peace Looke into thy selfe what hath made thee thinke thou art in Gods favour is this it because he prospereth thee in outward things Alas thou buildest vpon sands The beasts haue the fruits of his Grace this way so farre as agreeth with their kinde no lesse then thy selfe There is a Peace in the Tents of the wicked ones Looke Iob 21.9 There is an ease which doth slay the foolish which is the ease that men doe liue in it commeth not from feeling this speciall grace toward them but from the sleepinesse of the conscience which maketh them without feeling from ignorance which maketh them without knowledge of the euill imminent ouer them If a man hath twenty diseases neuer so painfull while he is fast asleepe he is at ease because his senses are bound not because his diseases are healed So againe say a man were in a house ready to fall on his head let him know nothing of the danger hee is as quiet as if all were safe Thus mens soules are asleepe and ignorant of their perill Take heede of this sicke sleepe lest it paine you at waking take heed lest while you say Peace Peace that destruction be not at the doores Yea let the Lords children take heed who haue full peace but not from the grounds aboue rehearsed their peace commeth not from seeking Physick wherewith to purge their sick soules from not exercising their feeble strengths in works of repentance faith thankefulnesse forgetting themselues in humane occasions contentments from Laodicean-like conceits A body of ill habit while you stirre it not with some courses which fight with such humors it is quiet a lame legge while it is rested is at ease while the senses are pleased or stounded with some kind of an odynes those paines are not felt which are present Finally a man in a golden dreame thinketh things farre better with him then they are and is highly contented for the time These are waies my brethren whereby we walke in a full peace when yet our vnbeleefe hath not beene out-wrastled when our vnholy lusts haue not beene crucified by vs. Vse 2 In the second place this letteth you see how you may try the truth of your peace Is thy soule at rest because thou feelest this grace shedde into thy heart which is better then life this grace in Christ this grace which reacheth to the forgiuenesse of sinnes to thy sanctification which no darkenesse of afflictions can ecclipse which draweth thy heart vp to God so that thou makest him thy portion Is it because the Lord assureth thy heart that hee will neuer leaue thee that nothing shall separate thee from him Is it because his grace hath scattered some blacke cloudes which did ouer-spread thy condition Happy art thou whose repose issueth from these considerations From God our Father and from the Lord Iesus Christ Doct. 1 Thus we come from the things wished to the persons from whom they are to be effected Whence marke who are the authors of true peace and with whom it is to be sought Hence it is that God is called the God of peace Christ is called the Prince of peace God making peace none can trouble as when he hideth his face who can beare it Iob 34.29 Looke as Kings are authors and maintainers of the ciuill peace within their Countries they keepe their subiects from disturbance by forraigne and domesticall enemies so God the King immortall and Christ who hath receiued the kingdome are fitly brought in as the authors of this spirituall Peace And it is to be noted that he fitly nameth God the Father and the Sonne our Lord for the principall and subordinate power which doe worke any thing are fitly combined Now the Father hath all power and he hath subiected all things vnto the Sonne himselfe and Spirit excepted But why is not the spirit named It may be said because the Apostle here is directed to expresse onely these persons who haue a kinde of principall authority agency Now the Spirit hath the place of executing these things as sent by the Father and Sonne But in vnfolding these things as it is good to vse diligence so it is requisite to vse sobriety For conclusion Let these be remembred that though both the Father and Sonne be fitly named for the reason aboue and the Father first both for his principall authority as likewise because he worketh both by himselfe and from himselfe the Sonne by himselfe as who hath the selfe-same diuine nature but not from himselfe as who is not from himselfe but from his Father and therefore in his working keepeth the same order Neuerthelesse in wishing the effecting of things it is not necessary to name any persons ne yet God indefinitely 2. It is necessary to conceiue in minde the true God in Christ though not distinctly to consider the three persons The reason is because euery act of religion doth require that wee some way apprehend the obiect of it and as there can be no sight without some matter visible propounded so no act of religious worship without this obiect in some wise conceiued 3. Marke that it is lawfull when we name persons to name one onely two or all the three prouided that we name not one as excluding the other two nor yet two as excluding the third for thus calling on one we inuocate all and as naming no person distinctly we doe not dishonour the persons so naming one and not others doth not breede any inequality of honour in our worship And lastly
to him Vse The Vse is to stirre vs vp that as wee desire to praise God so wee would labour to get that spirit which may make vs know the things bestowed on vs. The Papists are the cut-throats of thankefulnesse while they will not let vs know the graces giuen vs We know our earthly things yea which is the pitty we know them too well know them so that we are proud of them Let vs labour to know our best blessings and our hearts will not be vnthankefull In particular Doct. 5 First obserue that our heauenly father he blesseth all his children Looke into the Common-wealth Church Family the fathers in them all doe blesse those that are vnder them Princes their people Teachers those that depend on them Parents and Masters children and seruants for the greater hath power to blesse the lesser Thus is it with our heauenly Father Authoritatiuè father of all fatherhoods in heauen and earth he giueth his blessing to those that are his Againe as we see earthly Parents blesse their children both in word and worke wishing them blessed and giuing them many benefits for Parents treasure vp for their children Thus our heauenly father doth both in word pronounce vs blessed who are his by faith Blessed are you that beleeue on me that hunger and thirst for righteousnesse that are pure in heart and hee doth also bestow on them many benefits which doe make them blessed For to blesse signifieth both as well to giue a gift as pronounce blessed Vse 1 This then must teach vs first to seeke blessing of our heauenly fathers hand Seeke it as Iacob did wrastle for it with prayers and teares Gen. 32.26 Come to God and confesse that we are accursed children of his wrath but intreating that for Christs sake who was made a curse for vs that for this his Sonnes sake he would blesse vs. The blessing on Mount Sinai was gotten by doing but seeing the Law is impossible to our sinfull weaknesse wee must seeke the blessing onely in beleeuing Would wee not count that Childe a miscreant which would not come to the Parents and aske their blessing It is a token we are bastards and not children if we come not to God in secret and intreat him to blesse vs through his Christ What may they thinke of themselues who haue neuer heartily and humbly sought this way That reprobate Esau shall condemne them for he sought his earthly Parents blessing importunately and with teares when now it was too late which these neuer did toward their heauenly Vse 2 We who are his children must reioyce in this that we haue such a father whose blessing we know to be on vs It is with vs as it is with little children who haue many blessings but thinke little on that matter which yet an vnderstanding childe more growne vp hath in great account We must amend this and not still be babes in vnderstanding our blessing is the fountaine of all happinesse Come ye blessed of my father inherite c. ergo is not lightly to be esteemed A third Vse may be for Imitation Vse 3 Obserue thirdly Who hath blessed vs my selfe with you who are faithfull Saints Obserue what kinde of children haue their fathers blessing the faithfull ones who are sanctified these are blessed of God for Saint Pauls saying who hath blessed vs doth not speake rhetorically like great men who speake in the plurall number for the singular We will you this or that was done to vs but he hath reference to these Ephesians whom he described in the first Verse of whom ioyned with himselfe he affirmeth that they were blessed The truth is first we are really and actually blessed blessednesse being receiued into themselues but such as are beleeuers and now sanctified though others are predestinated to blessednesse yet this doth onely make them blessed so farre as that their blessednesse is intended in time future it doth not for the present worke any alteration in them tending this way Praedestinate and reprobate before faith come are in themselues all one Know you not that drunkards railers shall not enter into Gods kingdome such were you but now you are washed these ergo who now were blessed ergo predestinated before their callings were the same with them who shall not enter into Gods kingdome Secondly I say as none are actually blessed so none can be knowne and affirmed to be blessed in Gods purpose which are not beleeuers and Saints The reason is because that which is in Gods minde cannot be knowne further then the word or worke of God doth reueale it Now Gods word doth tell vs onely thus farre that such as are and shall be called to faith and sanctified they are predestinate Now then further then we can see faith we cannot descerne any to be predestinate But the faith of such who are already beleeuers is onely such as we may perceiue for there is no word reuealing whom God will giue faith to hereafter I say so reuealing it that their persons thereby are made euident to vs ergo wee can see none to be predestinate to saluation vnlesse wee can by fruits behold him to be in present a beleeuer Again our faith and grace is the worke beginning our saluation till therefore faith is wrought there is no worke of God apparant which doth let vs see hee hath a purpose to saue This then is a truth that the beleeuing and holy person is onely such of whom we may say that he is blessed of God yet this caution is to be taken that as we cannot say any is blessed so we cannot say any man in particular wanting faith and grace shall not be blessed or that he is not predestinated If a man vp a fore day should reason thus here is no sunne vp ergo none will rise to day his sequell were friuolous so here c. Vse 1 The Vse of this Doctrine is first to comfort the Lords who beleeue so on Christ that their hearts are purified and their desire is to walke precisely Ephes 5.15 the world accounteth them as they did before of Saint Paul Christians and Christ himselfe as if they were off-scourings 1 Cor. 4. base cursed people Ioh. 7. Cursed and plagued of God rather then blessed Isa 53.4 But this is our comfort God thinketh and pronounceth otherwise of vs. Vse 2 We see the vaine iudgement of worldlings they giuing sentence according to sense thinke often wicked ones happy Mat. 3.14 To ride on a fine Palfrey to haue a cap and knee giuen them to fat their hearts with laughter and all earthly contentments these things our Epicure-like Christians count felicity But if thou hast not faith and grace clensing thy heart and life though thy excellency doth touch the clouds and thou doest seeme to make thy neast in the starres yet shalt thou perish like the dung the higher thou hast beene lifted vp so much the more deadly down-fall shalt thou take into those hellish torments that
fearfull destruction Thus much for the persons blessed Now for the blessings 1. The quality With spirituall 2. The quantity With all spirituall blessings First for Paul marke what kinde of benefits prouoke him to blesse God euen those which are spiritual Doct. 7 Obserue what benefits make a regenerate man thankefull those that are spirituall those bestowed on himselfe or on his brethren or sisters doe make him thankfull There are naturall ciuill spirituall benefits Whatsoeuer things liue a naturall or ciuill life naturall ciuill benefits are welcome to them so are spirituall with such as haue receiued a life spirituall the very Horse will scrape and neigh and if he could speake would say I thanke you when you bring him his prouender Let a ciuill man be taught skill in some faculties giue him wealth honour and fauour with those that are great you win his loue giue a voluptuous Gentleman a Dog or Hawke you shall haue more thanks then for a better matter when these things befall their friends it reioyceth them Thus a spirituall man when hee seeth on himselfe or others spirituall things bestowed it doth make him both glad and thankefull Rom. 1.8 1 Cor. 1.4 Rom. 6.17 Vse 1 The Vse of which consideration is to let vs see what kinde of creatures we are If we be risen with Christ we will affect things spirituall forgiuenesse of sinne the gift of faith sanctification and such like so as to be thankefull for them ioyfull of them yea if we haue any fellow-feeling as members knit together in the same body we shall not be able to see these benefits in any but they will moue vs to be thankefull Obserue thirdly In regard of God what kinde of benefits he doth giue his children to wit such as are spirituall euery thing in nature doth communicate with that which is begotten of it such a like nature as it selfe retaineth Thus it is also with ciuill men for they leaue their children Gold Siluer House Land and such like other good ciuill benefits Thus our heauenly father he is a spirit he ergo maketh vs partakers of a diuine nature who are his children and blesseth vs with spirituall blessings Now a blessing is spirituall in two regards 1. In respect of the nature when it is a thing wrought not by any power of nature or meanes naturall but by the vertue of Gods spirit and meanes supernaturall such as is Gods word 2. Things are then in some sort spirituall when though for their Essence and being they exceede not nature yet they are directed by a supernaturall prouidence to worke vnto an end aboue nature euen to bring vs vnto happinesse with God such as is spirituall and supernaturall Now God doth thus giue his children many blessings spirituall for nature and doth so guide all things health wealth sicknesse pouerty that they worke together vnto the spirituall and supernaturall saluation of those who are his If then one should obiect and say why the godly haue the benefits of this life naturall and ciuill as well as those belonging to another ergo are not blessed onely with spirituall blessings I answere That euen these benefits are in some sort spirituall while by Gods prouidence they are eleuated and guided to a higher end then is the seruice of this life onely Hence we may make a rule whereby we may know whether we be Gods true children whether wee haue the childrens blessing Let vs enter into our selues and looke if we finde these spirituall blessings then we may secure our selues that we are the Lords These are all of them appurtenances to the matter of inheritances Now we know though Parents giue Legacies to many vses to many persons who are no kinne to them yet they conueigh the matter of inheritance onely to children So doth our God giue many blessings to men deuoide of grace to cast-awaies but these spirituall blessings of sound faith repentance c. which serue to enter vs into the inheritance of that euerlasting kingdome hee bestoweth these on none but children Let not men deceiue themselues because they haue these outward things Esau got the blessing which the deaw of heauen and the fatnesse of the earth might yeelde him Abraham gaue gifts to the children of his Concubines though not Isaaks blessing Thou canst not know thy selfe blessed of God by outward things vnlesse thou findest them to prouoke thee to loue and feare and be thankfull to the Lord and so set forward thy spirituall saluation Vse 2 Secondly Wee see here that the happinesse that the riches of the spirituall man are not known nor discerned with outward senses and carnall reason for spirituall things cannot be discerned 1 Cor. 2. but spiritually the godly man hath a white stone in which is written a name that none reade but himselfe he is absolued from sinne Reuel 2.17 and accepted to be a Sonne of God through Christ and heire of heauen And yet because he is thus made a sonne of God through Christ 1 Iohn 3 3. the world doth not know him euen as we know not the sonnes of Princes were they amongst vs who dwell in Nations far from vs. But this must not dismay vs Some men that carry a low saile being of great wealth liuing at an vnder rate in regard of that their state might beare when some of greatest show but meane wealth scorne them as poore they smile at the the matter knowing themselues in matter of estate not inferiour to the other and they please themselues thus that they are vnknown While we haue hidden treasures the world knoweth not of we are not to be deiected In heauenly places Doct. 8 Obserue Where all our blessings are giuen vs in heauens there they are first framed thence they come which we haue there being the consummation of them reserued our hope not the habite whereby we hope for after all things present this shall haue no place 1 Cor. 13. but the things we hope for are in heauen our incorruptible inheritance is heauen reserued for vs where Christ our head was there Saint Paul there all things may well be said to be which are giuen vs in him Now when the Apostle did write Christ the common treasurie of all his Churches good was in heauen Earthly Parents giue and leaue their children blessings there where themselues haue their abode they giue not commonly inheritances to them in Countries they neuer did dwell in Our heauenly fathers dwelling is in the heauens and there he giueth vs our blessing Againe we see that is the place where euery thing resteth that I say in which it is first bred from which it first commeth Fish bred in water there they abide they cannot liue being out of it so the creatures in the earth and thus these spirituall benefits the place of them is heauen there is kept the fulnesse of them thence they come thence they shall haue their consummation In this regard earthly things are called
more humble and mercifull as Pauls persecuting more diligent in well doing when we were in the flesh Rom. 6. Euen as the art of the Apothecarie maketh Vipers into Treacles so doth our God Now when God hath visited vs we proue then by experience that our good which he giueth vs in our selues and others whether it be spirituall or temporall yea the euill we suffer whether of sinne or of punishment whether the punishment come immediately from God or mediately from the hands of men that all I say are ordained to carry vs home to the end vnto which he hath chosen vs. In the good things we finde to helpe vs it is more apparant then that we neede to speake of it in good gifts which wicked men haue they are often predestinated for our good Euen as Carriers haue money often not for themselues but for those to whom they are sent So men vnsanctified haue golden gifts sometime for the sake of others to whom they are sent Our sinnes and euils wee sustaine God doth euen vse them as Physicke to our soules and he prepareth wicked men often to doe that by his children which those of the skullerie doe by a vessell when it is foule euen to scoure them from their rust Euen as he predestinated his Sonnes sufferings so ours also whom he hath predestinate that we should be like to his Sonne as well in sufferings as in glory Saint Paul proueth that to the called according to Gods purpose of life all things did worke together vnto good and hee proueth it hence because God had predestinated them Now if Gods predestination did not contriue euery thing befalleth vs to this end his proofe were vnsufficient Vse 1 The Vse of this is Hath God ordained meanes by which his shall come vnto the end to which they are chosen then how doe they reason who will say If they be predestinate then though they liue neuer so they shall be saued God had giuen Paul the life of all in the ship Acts 27.31 yet when the ship-men would haue left them Paul telleth them If these men hide not in the ship ye cannot be saued Gods decree doth stablish meanes not remoue them Thus we might refuse meate in health medicine in sicknesse and say so long as God hath appointed vs to liue we shall liue The diuell teacheth men in outward things wholly to distrust God and relye altogether on meanes in these spirituall things he maketh them lay all on Gods mercy and purpose neuer taking heede to meanes Vse 2 We see it is hopefull where God giueth meanes which bring to life where he manifesteth that wisdome of the Gospell which is a meane predestinated to our glory that God hath there a gracious worke toward some While a man doth carry Reapers further into his field it is a signe hee hath some Corne to be inned So is it with God Vse 3 Let vs labour to acknowledge God and his most wise order in all things which haue befallen vs. If we finde that our courses before our conuersions the things befallen vs since haue brought vs neerer God then it is a seale to vs that we are the predestinated of the Lord those whom he doth bring nearer him by meanes in time those he did predestinate to draw to himselfe in such order from all eternity We will say in choller when things come crosse vpon vs Now I was ordained to it I thinke it was my destinie But happy is he who can by euent learne to see how God hath destinated before-hand euery thing for his good Doct. 1 Obserue of whom we may say this that they are predestinated euen of such as haue beleeued and are sanctified the persons which are ordained to life and predestinated they are called that is brought to haue a true faith and iustified and they shall be glorified This chaine of foure linkes is such two wherof are kept with God in heauen two are let downe into earth as it were This chaine is so coupled that whosoeuer are within these midlinkes are within the two vtmost also While a man carrieth a frame or plot of this or that in his minde we cannot say what is his meaning but when hee now doth execute it then we know what he had predestinated and afore-hand designed within himselfe When God doth lay the foundation of faith and holinesse such as shall neuer be subuerted then we may know that he did predestinate in his time to worke a glorious worke in such a person How precious then is this faith which purifieth the heart which doth let vs be able euen to reade our names written in this predestination of God as a booke or register of life which maketh vs discerne our selues in that state that all things shall worke for our good euery winde euen the crossest shall helpe vs to the hauen of true happinesse I know faithfull soules cannot alwaies finde this comfort because they finde themselues worse rather then better for many things which betide them but we must not be dismaied things worke together when thou seest the last with the first then thou shalt see that harmony which is in all for thy best good A Physitian doth with one thing or two make that man more sicke then euer whom yet at length he most comfortably healeth Vse But what I speake of this circumstance in the former Verse may hither also be reduced Onely let vs endeauour to know our selues predestinated by him for this is our strength which cannot be shaken when we know that God hath determined and contriued such meanes as shall infallibly bring vs to glory this knowne we may say If God be with vs who shall be against vs That we should be adopted through Christ Doct. Obserue what God hath determined to bring vs vnto before all worlds euen to this that we should be his children those whom he predestinateth hee doth ordaine they shall be like his Sonne Rom 8. like euen in glory as well as suffering like in being Sonnes as he iâ— a Sonne like in hauing a state of glory fitting them as he hath glory such as is fit for him the Head or first-borne of vs. For this cause Heb. 12. ver 21. the predestinate are called the Church of the first begotten who are written in heauen because all Gods chosen are by this predestination appointed to this that they shall be Sons of God Euen as great men appoint with themselues some that thinke nothing of it that they shall be their heyres and doe adopt them by this meanes children to them So God did within himselfe ordaine of vs that wee should be brought to this estate of being his adopted children For our better vnderstanding this matter three things shall be opened 1. What this Adoption containeth in it 2. Through whom wee come to be adopted 3. In what order we doe receiue in time this so great benefit or to what benefit this is to be reduced whether to Calling
thing who hath made all things in heauen and earth serue as their end to which they may be reduced Doct. Secondly obserue that he doth generally intend his praise of his grace in all such who are predestinated by him that which God doth out of his grace must needs be to the glory of his grace But hee doth elect and predestinate vs out of his grace We see that if one doth this or that in wisdome he is praised for his wisedome which in this or that he hath showed So in any other vertue thus it is those things which God doth out of his grace hee must needes intend to haue his grace notified in them and to haue it being knowne admired honoured praised accordingly Againe those things which God doth out of iustice though diuersly iustice from which they come shall be glorious in them yet all that iustice doth is reduced to this as the iust supreme end euen to lend a voice to the riches of Gods glorious mercy which he sheweth the vessels of mercy For looke as in vs the actions of inferiour vertues which commend the vertues they come from they are seruiceable in some sort to actions of superiour vertues Ergo what my temperance doth vpon the Sabbaoth it doth it for religion sake that my deuotion may more fully and fruitfully occupie himselfe so would God haue vs conceiue in his dispensation that what his iustice doth it is such that in some sort it hath a respect to and is seruiceable to this most supreame end this praise of his grace this is it in which he most delighteth Euen as vertuous Kings after the matters of God affect aboue all things to be had in honour for clemencie and bounty so it is with our God King of Kings all he doth is to this end that his grace may be made manifest vnto his greater glory Men indeede may looke at praise as a spurre but not driue at it as their highest end nay they may not seeke it but for a further end Gods glory the good of others their owne due encouragement But God may seeke his glory as his vtmost end because hee is not in danger of Pride as man is and there is none higher then himselfe to whom he should haue respect this maketh him when he sheweth himselfe to Moses proclaime this in himselfe without comparison aboue others See the place Vse 1 The Vse of this is first to stirre vs vp to glorifie him in regard of his grace to vs How will seruants who belong to bountifull Lords commend them for their franke house-keeping liberality to the poore bounty to their followers So should we neuer cease to haue this grace in our hearts and mouthes to his glory who hath shewed it Let vs not be like those grounds which swallow Seede and returne nothing to the Sower They are not the children of grace in whom God obtaineth not this end for all such as belong to his grace he hath chosen them to this end that his grace should be knowne praised and magnified by them Saint Paul I thanke God in Christ Rom. 7. Praise be to God in Christ 1 Cor. 15. Blessed be God euen the Father 1 Pet. 1. If the light of Gods graces shining in men must make vs glorifie God in them how should this most high grace of God before all worlds thinking on vs for good how I say should it be extolled of vs When the loue in a good man must be glorious in our eyes yea seeing his predestination hath so wrought that all things shall worke for our good let vs in euill as well as in good praise him hee loues in euery thing loue it selfe Euen as waters come from the sea and returne againe to it So from this Ocean commeth euery blessing and euery benefit should by praising this grace be resolued to it Vse 2 This Doctrine hath Vse for confutation If this be the last end and the direct and immediate end of all God doth toward his children then it cannot be that their life of glory in the heauens should be giuen them from the hand of iustice For if that should next of all and immediately be giuen them from iustice then the last things to which Gods predestination should come is the glory of Gods distributiue iustice Aeque proximè immèdiatâ—o If they say God doth giue it as an act of grace and iustice I answere then God hath not done all in election and predestination to life vnto the glory of his grace but to the ioynt glory of his grace and iustice Againe it is impossible that God should alike immediately giue life ioyntly from grace and iustice For if grace giue it freely iustice cannot together giue it as a matter due by meritorious purchase God may as possibly condemne the same man both out of reuenging iustice and mercy at once as he can giue a man life at once both from free grace and distributiue iustice for mercy and reuenging iustice are not more opposite then grace is to distributiue iustice Againe we see them confuted who thinke that God propounded an indefinite end about his creatures destinating his creature to his glory in a manner indefinite whereas we see in the highest acts of Gods counsell the Scripture mentioneth God is testified to haue his end not in generall but specified as it is here the praise of his glorious grace Beside that God cannot propound ends indefinitely for this supposeth that God may prouide for some particular end and be frustrated in it that he dependeth on the will of man in his decrees touching his glory in this or that particular manner that he doth not see in that instant moment or signe of his eternall act whereby he did decree to make When he doth decree to make his creature to what particular end hee shall bring him onely hee is sure in some kinde or other to haue his glory Doct. Obserue thirdly from this he saith Of the glory of his grace And so the other attributes of God are his essentiall glory a most glorious Essence In earthly things that is a glorious body which is light some radiant hath a kinde of luster Ergo Saint Paul saith there is one glory of the Sun another of the Moone and Stars making these lightsome bodies subiects of glory Thus it is a property of a body glorious to shine as the Sunne needes then must God be essentially glorious who dwelleth in light who is light it selfe such as that to it there is no accesse such as that the Seraphims conscious of their infirmitie doe veyle themselues before it The light naturall which this bodily eye seeth the light of reason of grace it selfe all are as nothing before this light When Moses said Lord shew me thy glory Exod. 33. the Lord said I will show thee my excellency And what was it Euen his grace mercy bounty long-suffering c. Exod. 34. Vse 1 I name this by the way to
stirre vs vp that wee may indeauour to know the properties of God and view as we may the reflection which wee haue in his word and workes of so infinite glory How dull of heart are we that wee no more seeke to haue the eyes of our mindes wiped that we may get some glympse of it We will runne after glorious sights on earth and are much affected with them to see the glory of Kings especially when their royall estates haue annexed princelike wisedome it maketh that befall men which did once happen to the Queene of Sheba There is no spirit remaining in them they are ouercome with it But how would this delight vs did we in any measure discerne it What shall be our glory in heauen our blessednesse but to enioy the continuall view of this glory this most blessed vision By meditation and contemplation to fixe the eye of our soules on this glory will transforme vs into the likenesse of it All the glory of this world is but like the shine of rotten wood which seemeth bright for the night season but is nothing as we see by day but rottennesse it selfe Wherefore let it not bewitch vs but let vs all seeke to God to take away the vaile off our hearts to the end that we may yet as in a mirrour or glasse get some sight of this most rich glory Rom. 9. This grace of his which hath beene alwaies towards vs. Obserue fourthly Wherewith he hath made vs accepted That is with which grace electing and predestinating vs that it might be glorified of vs he hath now in his time done vs fauour or made vs accepted in his Christ Doct. Obserue then what grace it is which in time doth worke all good things for vs euen the same grace which before all time did purpose them to vs Gods louing vs to life doth not beginne when now we are brought home by conuersion to beleeue on him but when we were his enemies he did so loue vs that he gaue his Sonne all to death for vs Ioh. 3. Rom. 5. And when he calleth vs in time he doth it out of that grace which was giuen to vs in Christ our head before all worlds For this cause the Scripture doth not say that God beginneth to loue vs to life when we beleeue but that he giueth vs life eternall executing that to which he had loued vs neither doth the Scripture say that in Christ now sent to worke our redemption loue in God is first conceiued but that it is manifested when that sauing grace appeared Tit. 3. when the philanthropie or loue of mankinde appeared Tit. 3.5 So God doth call vs according to grace giuen vs before worlds but now made manifest 2 Tim. 1. 1 Tim. 1. yea life and immortality are said to be brought to light as things which had beene ouershadowed by the Gospell Now looke as if the Sunne hauing her light long eclypsed should after breake out it were no new light but an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or new getting vp of the old light which for a time was eclypsed So it is with this sunne of Gods eternall grace the interposition of sinne through the vertue of iustice did for a time keepe from vs all the gracious influence of it till at length in Christ remouing that which hindred it breaketh out piercing our hearts with the beames of it and working in vs many reall effects which it could not put forth till iustice were satisfied Euen as God knew how to loue Christ his Sonne to that glorious life to which he had chosen and yet execute the cursed death on him as our surety so he could loue vs with his eternall loue vnto that life to which he had chosen vs and yet execute on vs the cursed death when we had offended Vse 1 This first serueth to excite in vs godly ioy in vs I say who see this light risen ouer vs this loue shining vpon vs in Christ which was sometime so ouercast by sinne and death that no glimpse of it might be discerned If this bodily sunne had his light but two or three daies eclypsed O how sweet and amiable would it seeme to vs when getting the victory it should shine in manner accustomed But shall it not affect that the grace of God quite hid from vs while wee were the children of wrath lay in all kinde of darkenesse that this grace so hidden should like a spring sunne returne to vs and refresh vs Vse 2 Againe we see them confuted who will not yeelde that God loueth any sinner vnto life till he doth see his faith and repentance But the loue which destinateth to bring one to life may stand with wrath executing death and why doth hee worke in sinners repentance faith sanctification which are the meanes tending vnto life if hee may not purpose the end vnto them What shall hinder him from louing them thus farre as to purpose to them that he can iustly execute Doct. Obserue Lastly in and through whom the grace of God doth bring vs to receiue fauour and grace euen in and through his beloued The Law came by Moses but grace and truth through Iesus Christ The Angels did sing at his birth glory to God peace on earth good will to men In him God was reconciling the world God did giue this testimony of him This is my beloued in whom I am well pleased For Christ hath performed such an obedience at the commandement of grace as doth yeeld such satisfaction to Iustice that grace may iustly giue vs euery good thing yea such an obedience as doth procure from grace euery good thing for vs for Grace and Iustice kisse each other in Christ Grace freely bestowing all her gifts vnto her glory and that without any wrong nay with full contentment of reuenging iustice See the first to the Coloss what is written on those words Who hath translated vs into the kingdome of his beloued Sonne In whom wee haue redemption through his bloud euen c. verse 7 Thus wee come from that gratifying mother child-bearing grace from all eternity in God himselfe to that grace which is freely giuen to vs and hath his reall effect in vs And this is handled first in regard of the Iew who had receiued it Paul with the rest belieuing Secondly in regard of the Gentiles and in particular these Ephesians The grace toward Paul with the rest of those who were first called to faith hath two maine branches First the grace of redemption or iustification Secondly the grace of glorification beginning verse 11. reaching to the 13. Now in handling this first benefit first in this verse he doth propound in the former part of the verse expound it in the latter Secondly hee doth set downe the benefit of vocation effectuall which did goe before it and make way to it verse 8. Thirdly the meanes of their vocation vers 9.10 In his propounding the benefit first wee must marke in whom wee come to haue it
if we be not taught of God to see that Christ crucified made a curse on the Crosse for vs we cannot be healed of sinne wherewith that old Serpent hath stung vs. Which is to be marked of them who presume forgiuenesse of sinne in Christ and yet haue no wisedome no vnderstanding in the things of God Whereas Christ will be auenged on all who know not God Whereas God saith he hath no delight in a people of no vnderstanding nay that he is angry with them to destroy them There is no signe so fearefull as to liue especially where meanes of the word are without this vnderstanding for it is a token that the God of the world hath power ouer such to keepe them blindfolded to their endlesse perdition euen as in the body the eye which is still blinde after the most soueraigne eye-salue applied it is a shrewd presumption it is irrecouerably blinde and altogether helplesse Doct. 2 The second thing to be obserued is that true wisedome and vnderstanding are gifts of Gods Grace in Christ Iesus We receiue such wisedome from the first man as did now remain with him after sin but this was no true wisdome but rather an earthly sensual diuellish wisdome that wisdome therefore which is heauenly making wise to saluation must be from the second Adam who is the Lord from heauen Euen as reasonable vnderstanding is beyond the compasse of that knowledge which the beasts haue by kinde so is this vnderstanding farre beyond the reach of all that wisedome left in corrupted Nature To cleere this point obserue these two things First that it is freely bestowed on vs. Secondly that it is a benefit then which we receiue none of greater vse Were it neuer so good a thing yet if I did purchase it meritoriously it were no grace to me were it neuer so freely giuen me were it of no vse no waies to me it could not be a fauor much lesse a thing giuen me in riches of Grace for that which is a gift of rich Grace must come freely from the donour and be greatly to the good of the donatory or receiuer Now how freely we haue this wisedome wee all know it is bestowed on vs when all we are at enmitie against it yea counteth it foolishnesse How behoofull it is for vs we may easily know when the sight of the body is so precious a sense when the reason which we haue as ciuill men is so beneficiall that a man were no man did he want it for this doth lift him aboue the order of those inferiour creatures how can it be but this wisedome and light must needs be precious by which wee see God Christ those things within the vayle kept in the heauens for vs by which we are aboue our selues and all this world to haue communion with God Christ Angels spirits perfected which maketh vs farre higher aboue the state of natural man then naturall man is aboue the beast Now then it being freely giuen and a thing of all others most behoofefull it must needs be a gift of the rich grace of God Vse 1 What thankefulnesse then doe we owe to God who hath visited vs with so precious a blessing Should wee be through phrenzie out of our right mindes a moneth or two Oh how gratiously would wee thinke God dealt with vs to restore vs againe to our right senses as we vse to speake But for him when now we had through sinne cast our selues into all folly and spirituall lunacy for him then to visit vs by his almighty power to bring vs to the vnderstanding of the wise it is such a blessing for which hee cannot be sufficiently praised Let vs praise him for his goodnes and praise him for his faithfulnesse for hee did promise that the harts of the foolish should be made wise that those who did erre in heart should vnderstand and loe he hath performed it to vs. Vse 2 We must take knowledge what we are by nature men empty of true vnderstanding Did wisedome come from nature and grow out of the earth it were not a gift of Grace in Christ Iesus No the Princes of this worlds wisedome such who haue seemed to ransacke all the creatures from the highest starre to the lowest minerall within the bowels of the earth euen these are as deuoyd of true wisedome as the Asse-colts of the wildernesse Men are out of their right mindes till they come by faith and repentance to God in Christ Iesus What can the foolishnesse of folly worke which is in men while they are conuerted Folly maketh a man know nothing of these ciuill things a foole cannot tell how many twise two are and what doth a naturall man know of his estate by nature of Gods Grace in Christ Hee knoweth not nay hee cannot know the things of God for hee counteth them foolishnesse Secondly a foole is vnteachable not more vnlearned then vnteachable Prou. 25.9 Perswade him smile on him chafe at him nothing will enter so naturall men let God from heauen and Christ by his embassadors beseech them to be reconciled to God let God threaten them with the eternall curse of his heauy wrath nothing will sincke into them Thirdly a foole iudgeth not aright of that ciuill end to which his life should serue Wise ciuill men know that they liue for the good of their Country and their own priuate but a foole wanteth this wisedome And what doe all naturall men They see not what is the last end at which all their life should aime as at a marke viz. that through faith and obedience they may come to liue blessed euerlastingly with God As a foole iudgeth not of the end to which hee liueth so hee maketh no prouision of meanes which tend to the good of other or himselfe and yet seeketh after a common-wealth of bables such as are his dagger choller cap c. for these are as good to him as the Tower of London So it is with naturall men they gather a heape of transitory things but lay vp no treasure in heauen which might stand them in stead for afterward Againe though fooles are thus poore and miserable yet they thinke themselues to haue all the wit and haue no sense of all their misery for the eye of reason is out with which it should be discerned Thus it is with naturall men they thinke they know what they haue to do they feele no want of Grace they see not their misery which is come on them through sinne To reckon vp particulars in this kinde would be too tedious Wherefore let vs labour to see our selues fooles that we may be made wise It is a signe-some beam of heauenly wisedome hath shined into the soule which now findeth it selfe empty of true sauing Wisedome Doct. 3 The third and last thing is that God doth giue vnderstanding wisdome plentifully to vs whose sinnes he forgiueth This phrase is often vsed all knowledge Rom. 15.14 1 Cor. 1.3 Col. 1. So
one with the word of truth the Gospell of saluation verse 13. The summe is Which so rich benefits of wisedome and vnderstanding he did worke in vs when now he had opened vnto vs that secret wisedome which his will had ordained to our glory that Gospell of saluation which he did out of his gracious pleasure which within himselfe not looking at any thing in vs he purposed toward vs. Doct. Obserue first God worketh sauing wisedome in none to whom he openeth not the doctrine of wisedome the Gospell of saluation As God did promise that the hearts of the foolish should vnderstand so likewise he did promise that all of vs should be taught of him And looke as the precepts of Grammer and doctrine of Logicke must be made knowne and opened vnto vs before we can get the Art or wisedome of Grammer and Logicke so it is we must haue vnfolded the doctrine of Gods sauing wisedome before wee can haue wrought in vs the diuine qualitie of this wisdome which commeth from aboue For further vnderstanding it is fit to consider what things this opening of the Gospell comprehendeth in it or how God doth open this sauing wisdome to vs. 1. Outwardly by propounding the doctrine of it vnto our eares which he doth by his Ministers for this cause Ministers are called such as teach others in wisdome Col. 2. the end Such as feede with wisdome and vnderstanding Ier. Such as make wise as it is Dan. 12.3 For though it be read wise the word hath an actiue signification and importeth to make wise or bring to wisedome as the next word doth not signifie iust men but such as turne others to righteousnesse Euen as in great Schooles there are inferiour Vshers as well as the principall Master so it is here It pleaseth God by mans outward ministery to open the eyes of the minde and bring from darkenesse to light but mans teaching which goeth but to the eare cannot doe this matter Wee must therefore consider God speaking within the minde by holding out some such light and causing such an inward illumination as doth speake things no lesse to the minde then a word audible doth report them to the eare This is it which we are said to heare and learne from the father should not the father speake and teach wee could not heare neither is it an outward voice for all that heare this voyce come to Christ which is not verified in the other And this is that light which diffusing it selfe through the word wee heare doth make the things of God visible to the soule Euen as not the ayre alone but the ayre now inlightned is the meane by which things are made discerneable to the bodily eye In the third place we must consider that God doth together with this illumination which speaketh and propoundeth things within the minde he doth I say together with it open the eye of the vnderstanding the eare of the deafe heart to see and attend vnto it This is called sometime renewing the vnderstanding giuing light opening the heart to attend remouing the vaile For if I will shew to a blinde man any thing it is not enough to propound the obiect and to procure an externall light by which it may be discerned but I must restore the sight of the blinde eye before I can show it the thing proposed So it is with vs who are spiritually blinde before we can haue opened to vs the things of God Vse 1 The vse of this is first to rebuke such who thinke they can be wise enough to saue their soules though they haue none to open to them to instruct them in this hidden wisedome of the Gospell Blindnesse and bold presumption accompany each other But deceiue not your selues Thou who canst not go to a Towne two myles off which thou neuer wentest to but thou must inquire and get some guide and direction canst thou finde the way to heauen hauing no guide no direction Thou who canst not learne thy A B C. but thou must haue a Schoolemaster why wilt thou imagine thy selfe able without helpe of teaching to learne this high point of wisedome which teacheth to liue happy with God world without end Vse 2 Let vs attend vpon the Preaching of the Word and the teaching of this wisedome as euer we would haue it begunne or increased in vs Blessed are they who waite at her gates at the postes of her doore A speech borrowed from Clyents or Patients who waite to haue accesse to their learned Counsell and to the Physitians whose aduise they seeke for Yea let vs seeke for that inward teaching of God in whose light onely we come to see light Doct. Obserue secondly That the doctrine of our saluation through Christ is a hidden secrecie The Apostle calleth the doctrine of Christ crucified 1 Cor. 2. a hidden wisedome which the chiefe for wisedome in this world knew not 1 Tim. 3. Without doubt saith the Apostle great is the mistery of godline sse naming after points of doctrine concerning Christ Iesus And needes it must be so for the great volume of the whole creature hath not one letter or syllable in it of this wisedome They reueale a wisedome for in wisedome God made the heauens and founded the Earth in vnderstanding but those who knew this wisedome best Pro. 3. learned nothing of this sauing wisedome in Christ 1 Cor. 1. Againe there is no sparke of light in man by nature able to conceiue this secret The wisedome of the Law the light of nature reacheth not for the light of reason discerneth that God is to be loued and honoured that I am to doe as I would be done to and not after that measure I would not receiue But of sauing man kinde lost by faith on Christ and repentance there is no light left which can trace any step of this doctrine Thirdly the knowledge it selfe is of that height that from what time we haue the spirit which doth teach it wee cannot in this mortality know it any thing as we should wee see but in a glasse know but in part like Children which know not fully the things they know Now that which is hid in so great measure from vs who are now light in the Lord how great a secret is that in it selfe But to open this a little further The Gospell of saluation may be called a Mistery in three regards 1. absolutely because it is a thing of it selfe within the will of God which no creature by it selfe is able to know If a thing within my minde be such that no creature can know it further then I make it knowne none doth know the things in Man but the spirit of Man how great a deepe and secret is that which is within God himselfe Thus it ceased when God did first reueale it but yet a Mistery still in regard of the spare reuelation and small number of those to whom it was manifested For a thing is not onely hid while I
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
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
this life of labour which endeth in death Eccles the other of rest after this life ended Blessed are they that dye in the Lord they rest from their labour In like manner two Places belonging to all faithfull Souldiers The one is earth in which they are for time of their warfare The other is heauen where they rest receiuing the crowne which belongeth to them Euen as those material stones were either hewing and polishing in the mountaine or transported and laid in the Temple so it is with vs either we are squaring and fitting here or else we are by glorious coniunction laid on Christ the corner Stone in the heauens But some who will grant that when Paul did write these words which was many yeares after Christs Ascention that then all were in heauen but they will not yeelde that soules were there from the beginning but onely sithence Christ his entring thither For answere I say that the contrary doth seeme cleare to me for they were taken to glory and saued as we now such as are taken to glory are taken to heauen for the Scripture knoweth no place in which God doth ordinarily display his glory but in heauen Againe they were receiued into euerlasting tabernacles Luk. 16. Now if the godly at the instant departed were bestowed in any place but heauen they then did goe to mansions which they were to leaue within a yeare or two euen then when Christ was to ascend they whose Pilgrimage and soiourning ceased with this life they could not but be in their Countrey at home after this life Heauen is the Countrey of Saints O our Father which art in heauen Vbi Pater ibi Patria Those who walked as strangers here in earth because they looked for a heauenly Ierusalem a Citie whose maker was God they leauing this earth were translated thither neither was there any thing to hinder it Not their sinnes for they which could not hinder them from sanctification fitting them for heauen could not hinder them from heauen Not want of faith who now hath that faith which Abraham and many of them had No want of efficacie in Christ he was yesterday to day and for euer his death was effectuall to cause them to finde pardon of sin and the spirit of sanctification Not any priuiledge of Christ for not simply to ascend into heauen in soule was Christs prerogatiue but to ascend soule and body as heire of all things and the author of saluation to all that obey him Finally the translating of Enoch Moses and Elias seeme to figure out no other thing wherefore though Dauid be said not to haue ascended into heauen Act. 2. it is spoken in respect onely that he was not raised in body and gone into heauen body and soule as the heire of all things and person who was to sit at Gods right hand and though Heb. 9. the way into heauen be said not to haue beene opened and then to be new the meaning is not that none went this way but onely to show that the way was not really entred by the true high Priest after the order of Melchisedech as the repealing of Sacrifices did show that yet remission of sinnes was not obtained that is really receiued of our surety vpon performance of that satisfaction vndertaken not that beleeuers found not pardon of their sinnes vnder the former testament Againe it is one thing for a way not to haue beene traced at all another not to haue beene fully manifested the latter was not vnder the old Testament To conclude though it be said they receiued not the promises say in their reall exhibition and that they were not perfected without vs the meaning of which is not that they were not taken to heauen no more then to deny that they had not forgiuenesse or the same spirit we haue but to teach that they had not before Christ that perfect state in heauen which now we and they are presently possessed of For they did expect in heauen their redeemer on whom they had beleeued for forgiuenesse of sinne and life Euen as soules now expect the resurrection of the body the second appearance of Christ to iudgement in regard of which things they are not perfected Now hence followed a want of much light and ioy which on the sight of Christ God man entring the heauens did redound vnto them as wee in heauen now haue not the fulnesse of ioy which then wee shall haue when we see the accomplishment of the things wee expect While the Fathers doe set out this imperfection of their estate the Papists haue fancied their Lymbus which neuer entred into their hearts The vse of this doctrine is first to confute such Academicall doubting spirits who will not say where they were I meane the soules of the fathers before Christs ascension Certainely vnlesse wee will be as fruitfull in multiplying Heauens as the Papist is in his Hells wee must graunt them receiued into one onely receptacle of blessed perfected spirits Againe it sheweth the vanity of the Popish Lymbus and Purgatorie they are well seene in Hell who can tell you all the stories and chambers of it so exactly the truth is they are Marcionites in this point who did hold that the fathers had refreshing and ease from paine but not saluation and the reward of them was not in heauen Vse 2 Secondly we see to our comforts whether wee shall be taken when this life is ended this Tabernacle dissolued wee shall haue another not made with hands in the heauen Aske saith God to Christ I will giue thee the Nations for thine inheritance What did Christ aske Ioh. 17. Father where I am there let these be that they may see the glory thou hast giuen me The Theefe went from the crosse to heauen to Christs Kingdome which was a short one if it were in Lymbus which was to be broken vp within a few houres space This should make vs desire to be dissolued seeing wee shall presently be with Christ in heauen Should wee haue waited for admittance into heauen as long as for the resurrection of our bodies there were not that comfort but to flye forthwith to those blessed mansions how willing should it make vs to depart Who is it doth not willingly bid farewell to his smoakie Inne when he knoweth that he shall come to his owne house euery way contentfull Thirdly seeing heauen must find vs when we leaue this earth let vs send our treasure before vs. This earth is but Gods Nurcery in which God doth set his tender plants not that they should grow here still but that he may transplant them in his time and set them in heauenly Paradise where they shall abide for euer Why then seeing our eternall mansion is there what should we treasure here below Men care not for furnishing things they must leaue quickly they send all before to the places wherein they meane for their times to make abode verse 11 In whom also wee haue beene chosen to or
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
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
which proceedeth from vnbeleefe Secondly such who may be certaine of saluation by faith they may be secure if they did not as well stand in this grace by faith as first enter into it but this wee teach with the Scripture and ergo our doctrine doth show that those who see this Grace haue still need to looke to Christ the author and finisher of it that they may so stand in it vnto the end Thirdly it is false that such as are sure of saluation haue no cause to feare vnlesse no other euils but finall damnation need to be feared but while the soule is subiect to bring vpon it Gods temporary wrath sicknesses spirituall hellish anguish to the sense of it there is still left cause enough to feare Vse 1 Let vs then detest that damnable doctrine which doth condemne this particular perswasion as presumptuous heresie which maketh the spirit play all-hid in vs so that wee cannot know what wee haue what wee doe what things abide vs through Gods mercy Yea let it reproue many of our conceits who haue left popery and yet thinke that this is impossible that it is too high a point somewhat presumptuous that it is not necessary that a common hope is sufficient Vse 2 Seeing the spirit we haue is but as an earnest a small thing in comparison of that whole summe let vs not be dismayed though our knowledge and faith be but little The imperfect life in a babe is life as truely as that life which a man attaineth at his constant age Though wee must not take occasion to liue in lust with a litterall knowledge and common profession as many do from hence that all is imperfect and nothing which we obtaine here yet hauing the Grace which doth make vs in any measure cleanse the heart though it be neuer so little euen hence we are not to be discouraged seeing it may be little and yet a true earnest of that fulnesse to be giuen vs. Vse 3 Lastly How should wee labour both to get and keepe this holy spirit holy in it selfe making vs holy in whom as Temples it dwelleth Men if they deale in great matters they loue to get earnest and good ones the fuller earnest the more security Againe they keepe and esteem an earnest more then other money which hath no such reference to further matters as that hath so it should be with vs. Let vs then desire this spirit of Grace at him who giueth it Let vs not despise good meanes and so quench it Let vs not by not heeding the suggestions and inspirations of it grieue it Let vs frequent the company of those who are spirituall able to quicken vs in this kinde Doct. Vntill the redemption purchased c. Whence first obserue that the spirit abideth with vs as a pledge confirming vs til our redemption our full redemption First that it abideth Secondly as an earnest or pledge Isa 59. v. 50. God promised that his word and spirit should neuer depart from that blessed seede and all those who should be borne after a sort of him and Rom. 8. the spirit of Christ is said to dwell in vs who are Christs Yea so that it shall at length quicken our mortall bodies the seed of God is said to abide in those who are borne of God that they cannot sinne but I will not prosecute this heere which I haue done else-where It abideth a pledge confirming that full redemption for euâ—n soules now perfected haue the sanctifying graâ—â—â— for substance which heere they had though their faith and hope be changed into sight and quiet expectation and by that executed in their spirits they doe expect the consummation of glory both in body and soule But it may be said Doth the spirit leaue vs at the time of our full redemption No but though it dwelleth with vs yet it ceaseth to be a pledge of further matter euen as the money giuen a man in earnest bideth with him when hee hath the whole summe payed but it is no longer an earnest of further money to be receiued Vse This then is our comfort who haue found this holy spirit dwelling and working in vs Though it may leaue such as Saul whom it neuer sanctified yet it shall neuer depart quite from them whom it hath in truth sanctified but they shall like Dauid then haue it praying in them that is teaching them to pray when they thinke themselues most deuoid of it Doct. Obserue lastly that he saith we haue a pledge giuen vs till the redemption come which is purchased for vs that heere the faithfull see not themselues fully deliuered Wee are the Sonnes of God but it appeareth not what wee shall be wee belieue life euerlasting we doe not see it yet we by nature lye in darkenesse of sinne and miserie God will haue our light return successiuely euen as the light of the Sunne which shineth from one degree to another till it come to full strength Prou. 4. There is a double redemption the one which we haue by faith vers 7. the other which we shall haue in that great day This redemption belongeth immediately directly to man to the creature mediately for in that great day the creature shall be changed from the vanity and bondage of corruption to which it is subiect As the first Adams treasonable defection deserued to be punished both in his person and in all the things which appertained to him so it was meet that the second Adams obedience should not onely restore man but the creature also which might any way be a fit appurtinance to him in his state of glory But one may ask what vse there shall be of these visible heauens of the earth when mans mansion is prepared in those third heauens In these things we are not to be curious What if God wil haue them stand as a monument of his former power wisedome goodnes toward vs in our pilgrimage Againe wee see it is a state belonging to earthly Princes to haue houses here or there which sometime through all their raignes they doe not once visit What respecteth man ye may finde in that I haue written on the 13. verse Vse 1 The vse is to encourage vs equally to beare the euils which presse vs Had we nothing to complain of our redemption might well seeme already past O this is our reioycing heere wee know misery in many regards but our Iubilie our year of redemption hasteneth God doth so feast his children that hee will haue their best dish last When trauellers set out in the fogge and darke mist of the morning it doth comfort them that they know the day is at hand and they shall haue it fayrer and fayrer On the contrary if thou gettest not this pledge of the holy spirit of Christ thou hast receiued thy consolation nothing doth abide thee but weeping wailing and gnashing of teeth an eternall night a reckoning which wil be more bitter then the pleasures of sinne haue seemed sweet
glory would deny these glorious gifts which hee was about to intreate When men come to aske at those who haue enough of that they seeke and to aske it in such measure onely as that it is not any thing for those they sue vnto to vouchsafe they easily perswade themselues that they shall speede This maketh Paul still set God before him as hauing that in him for which he prayeth The God of peace sanctifie you throughout 1 Thes 5. Subdue those lusts which fight against your soules So seeking the consummation or perfecting of the beleeuing Hebrewes hee doth set God before him as who had from the lowest humiliation brought the head of them to glory Heb. 13. Thus the Church Act. 4. seeking courage and that wonders might be wrought they set God before them as the God of power who had made heauen earth sea c. Vse Wherefore learne thus to helpe thy faith Wouldest thou haue remission of sinne Consider of God as a God with whom there is plenty of redemption or forgiuenesse Wouldest thou haue ease in any misery and griefe consider of him as a father of all mercy and consolation when thou commest to him this doth strengthen faith and enflame affection We seeke things more securely when we know them to be where we are in looking them and wee follow them more affectionately when now we are gotten after a manner into the sight of them Doct. 2 Obserue secondly that euen true beleeuers haue great want of heauenly wisedome as children and youth when they haue in their measure that wisdome which belongeth to their kinde yet they want in great measure the same wisedome in which they partake So it is with Gods children when now they haue that wisedome from aboue in some degree yet they are many degrees short of that which is to be attained Yea our Sauiour himselfe the head of vs did so receiue wisedome that there was place for growth and increase in it Luke 2. fine What doth the want of wisedome in children which we may not obserue in our selues They see not things together with the end they worke vnto and hence it is they count such things good as to their senses seeme so for the present They thinke those loue them who cocker them and that those doe not loue them who reproue them or hold them in more then they are willing Thus we thinke it happinesse to haue that contenteth vs to be free from that which is grieuous to flesh or spirit We thinke God loues while he smiles on vs and that he doth not loue vs when he doth frowne on vs and make vs drink a wormewood draught day by day Againe children through want of wisedome are vnwilling to suffer that should doe them good backeward to that would doe them good another day for a matter of present pleasure will part with things of no small profit Are not the best of vs vnwilling to come vnder Gods yoake though there is no other way to finde rest to our soules are wee not most backeward to renew our faith repentance to endeauour further the worke of mortification Doe wee not for a little pleasure of sinfull lusts part with our peace yea the health of our spirits too often Thirdly children for want of wisedome forget the beatings past when now the smart is ouer and fall to the same faults which haue made them smart heretofore and is it not so with vs How soone is the griefe of sin escaped vs forgotten how soone doe we stumble at the same stone returning to sin in the same kinde wherein we haue formerly offended Finally as children and youth through want of wisedome speake and doe many things full of folly so we let fall in word and deede alas how many things in which the worke and direction of true wisedome is wanting Vse Let vs then labour to finde this want in our selues and see our folly that we may be made wise The more we grow in yeares the more we see what lacke of ciuill wisedome wee had in youth So it should be here the auncienter we grow in Christianitie the more wee should discerne the folly in vs and want of wisedome which is from aboue Let vs not be dismaid who are conscious of lack this way things are not begun perfected at once wisdom must get vp froÌ„ one degree to another in vs. Doct. 3 Obserue thirdly that he prayeth for reuelation as well as wisedome that we haue neede not onely of wisedome whereby to vnderstand but of light manifesting the spirituall things which are to be vnderstood of vs Hee prayeth both for one and other wisedome and reuelation To haue inward facultie of seeing is one thing to haue outward light by meane wherof to see is another Light must come to light before we can see the light in the eye must meete with the outward light of the Sunne or a Candle or some other lightsome body or nothing is perceiued So the light of wisedome which is inherent in the Soule must haue shining to it this light of reuelation which doth make manifest things spirituall or though our sight be neuer so quicke we shall be inuironed with darknesse The spirit is fitly ergo compared with fire which hath not onely heate resoâ—uing numbnesse and making starke ioynts actiue but it hath light gratefull to the eye of the body So the spirit hath both loue which warmeth our frozen hearts and affections and also this light of reuelation which delighteth the eye of the vnderstanding and manifesteth to the view of it things that are heauenly Vse Wherefore let vs seeke to God for this comfortable effect of his spirit Euen as he can lay his hand on this bodily light by a cloud intercepting the shining of it so can hee with-draw this illumination of his spirit and cause vs to grope as it were in darkenesse though the eye of our mindes were neither shut vp nor otherwise troubled Doe we not sometimes see things comfortable and on a sodaine feele them eclipsed when no sinne hath inwardly altered the state of our soules this heauenly illumination now spreading it selfe through the word of promise we set before vs now presently withdrawne or much obscured It is a wonder how weake men of vnderstanding and godly wisedome should see clearely ioyfully the things of their peace yea the will of God in which they are to walke and men for Conscience equall to them for vnderstanding and godly wisedome farre before should walke onely inabled with much adoe to carry on their course in faith and obedience I cannot finde any reason for it but in this outward reuelation which shineth farre more brightly to the one then the other Now by moone-light a weake eye will reade or write better then the sharpest sight can by twi-light when now day first breaketh Doct. 4 Obserue fourthly who it is that worketh in vs all true wisdome euen God by the spirit of Christ I tolde you it is therefore
an infant as it is now in a man growne so it is that the inward light of the minde by an addition of wisedome and knowledge taketh increase The third thing we haue still neede of is that God should shine vnto vs with a light of reuelation in his word for as the bodily eye cannot be inlightned to see till it hath outward light afforded so it is with the soule and the eye thereof But of this before is spoken The fourth thing is a direction and application of the eie of our mind to behold things that are spirituall If the naturall man all his faculties moue in God much more the spirituall Prou. 20.12 God is said to make the eye seeing and the eare hearing that is not onely to create them but gouerne and apply them to that they do otherwise we might be like to Hagar not seeing that which was before our eyes Euen as it is not the eye so much that seeth as the soule in and by the eye whence it is that if the minde be abstracted in some serious thought men see not that which is before them So it is not so much the eye of our vnderstanding as the spirit of Christ which is the soule of all the body mysticke which doth cause sight in vs. We doe euery thing but secondarily and instrumentally it being God who giueth principally both to will and to doe and all these are here to be conceiued because the end which the Apostle doth aime at cannot be attained without them Vse 1 To comfort weake ones who know but any thing if it be in truth so as it maketh them endeauour more conscionably to obey Hadst thou long beene without sight shouldst thou but be able to discerne thy hand held iust before thine eyes it would glad thee because it is a token of fight now comming on thee so this little sight when the heart is conscionably affected is a pledge of more returning to vs who are darkenesse it selfe quite deuoide of sauing knowledge by nature Vse 2 This must make vs still follow God and vse all meanes to be further inlightned Were our eyes sore and the sight of them not perished but depraued onely or diminished what would wee not doe to get helpe yea wee would abide strong smarting waters but we would mend this defect in them how much more should we seeke to amend all defects in the eyes of our vnderstandings Obserue secondly from hence that he doth pray that they might know their hope the matter of their inheritance that euen true beleeuers know not at first in any measure those hopes which are kept in heauen for them Naturally we know nothing of the hope to come When God doth now regenerate to these hopes we doe know them in some measure but nothing as we ought and may come to know them if we be not wanting to our selues Euen as earthly heires in their minority through want of earthly wisedome they know in generall that they haue inheritances where they lye but they doe not particularly and exactly know the seuerall Lordships which belong to them the worth of them c. yet the neerer they come to age the more they winde out such particulars so it is with vs Wee doe at first know things very confusedly and the neerer wee grow to our saluation the more wee come into the vnderstanding of these things Now the reason why these hopes are not so knowne is partly in the excellency of them and the glorious light which is in them if the Law hath his wonders in it Psal 119.18 what a wonderfull thing is this which is the vpshot of all the Gospell Againe the weake sight we see of yonglings in christianitie is not proportioned and fitted as yet to so high an obiect as this is Bring the light of a candle neere to the naturall babe and it cannot endure to looke vp against it Thirdly euen as children are so taken vp with their childish common-wealth that they cannot bend themselues to the more serious consideration of more important matters so beleeuers are a great while so carnally affected that they cannot set themselues to purpose about this contemplation Fourthly and lastly as Heires in earth want not crafty companions about them who will keepe them from knowing the worth of things which belong to them so the Diuell doth labour nothing more then to keepe vs hood-winked this way Vse 1 The Vse is first to rebuke such who will not seeke to haue further knowledge of their excellent hopes kept from them in the heauens Men will prie into all their hopes and possibilities in earth yea if it be a thing which in reuersion may doe good happily to some of their children they will make account of it they will know these things too well till they are proud count them as fooles who know them not and yet neuer seeke to know their free-hold in heauen Vse 2 In the second place this must stirre vs vp to seeke after those hopes to get the knowledge of the things kept for vs These are not like earthly hopes they make their eyes fall out who waite on them and sometime neuer come neere them such were Absolons and Adoniahs hopes sometime they are gotten but proue no blessing it being with them as it was with the Quailes which were giuen Israel 2 Thes 2. Tit. 2. 1 Pet. 1. But what if they be gotten and possessed in death they perish for death diuorceth a man from all these earthly things he enioyeth But these hopes will not let vs be ashamed these are good and blessed hopes yea life it selfe a liuing hope till we know this hope we haue in heauen we cannot be heauenly minded for where a man hath hope thither his soule will looke out and be more there then where he is bodily present This is it which maketh vs purge our selues Men that hope to stand before Princes will refine their behauiours and furnish themselues with all kinde of complement This knowledge of our hope is the spurre of action men worke cheerefully when they know an ample reward abideth them It is a ground of all patience sweete in hope maketh that which is sower for the present goe down more sweetly Doct. 3 Obserue thirdly Hope of his calling That there is no grounded hope but onely of such things as God hath called vs to obtaine We could not haue hope of saluation Gods kingdome life eternall had not God called vs hereunto 1 Thes 1.12 He hath called vs to his kingdome and glory 2 Thes 2.14 He hath called vs to obtaine life ergo Col. 1. it is said that the Colossians now had a hope laid vp in heauen when they had heard the word of truth euen the Gospell of saluation As no man can hope to stand before a mortall Prince in place of dignity and office till the King doe call him thereunto so none can groundedly looke to be in glorious condition in Gods kingdome
themselues that God hath thus exalted them and not enuy worldly men their full estates in this present world Heyres are glad to borrow trifles with Seruants sometime while they are vnder gouernment so God doth hold his Children low for a while in this present life Againe why should we enuy them seeing they haue but a state of life granted them in this most remote and vtmost part of our inheritance Will a Childe thinke much a Parent should giue a pension for life out of this or that while he hath greater things farre left him yea the inheritance of that also out of which an anuity as it were for a time is graunted to some other Thus it is our Father dealeth with vs while he doth both reserue for vs greater things also bequeath the euerlasting inheritance of heauen and earth to vs in which wicked ones haue but a state of life till wee shall come to our full age in Christ See more of this verse 11. Doct. 5 Obserue lastly who they are to whom belongeth this inheritance viz. the Saints such as are not onely cleansed from the guilt of dead workes but by the spirit of Christ renewed to true holinesse and brought to walke in all holy Conuersation 2 Pet. 3.11 1 Thes 4.7 For wee are called in Christ both to outward and inward sanctification See Acts 26.18 So likewise Coloss 1. To receiue inheritance with the Saints Made vs fit to haue inheritance with the Saints in light If you aske this question why wee shall haue the inheritance of life it is answered the grace of God in Christ is the cause why we obtaine it If you aske who shall haue it see Psal 24.3.4 Hee whose hands are innocent whose heart is pure who looketh not to vanity This inheritance as the glory of it decayeth not no doth not so much as wither so it is for state and vndefiled inheritance no vncleane thing may enter Reuel 21. Againe to whom doe men leaue inheritances is it not to Children or Allies who haue the same flesh and bloud as it were with them So God will not giue his inheritance but to those who haue the diuine nature and are made holy in some likenesse as hee is holy though not in like perfection Vse 1 The vse is to let many see how they deceiue themselues who looke to be saued but loue not holinesse they loue to liue after their ignorance and lusts they will mocke at men who will not runne to the same excesse of ryot which themselues doe Know this that when wise men will not leaue their substance to children of an adultresse God will neuer giue thee the inheritance of glory while thou continuest a childe of this world louing nothing so much as the pleasures pompe and profits of it Vse 2 Let vs in the second place labour for holinesse True holinesse it is not a good nature nor morall iustice nor externall profession of religion so farre as standeth with our owne wills No where wee first renounce our will there we first beginne to be holy What then maketh Saints to finde out how our whole nature is polluted to strike at the roote and seeke to get purged of that sinne which dwelleth in vs to fight against those sinnes custome complection age company most incline vs vnto to seeke to God to make vs grow vp in holinesse and his feare he that doth these things is happy he that doth not these things is but a painted sheath and whited sepulchre he hath nothing but a powerlesse show which the Lord abhorreth VERSE 19 And what is the exceeding greatnesse of his power towards vs who belieue according to the working of his mighty power The second thing to be knowne is the power of God not that absolute power by which he can do what euer is possible but that power ioyned with his will which was put forth for finishing the worke of faith in them who now belieued This power is described by the quantity in those words the exceeding greatnesse of his power from the persons whom it respecteth towards vs who now belieue the principall cause of their belieuing being next adioyned viz. the efficacy of his mighty power which was put forth in raysing Christ from the dead The summe That you may not onely know the hope of glory laid vp for you but also more fully see the excellent great power which hath wrought doth worke and will worke out for vs who belieue all that saluation and glory we hope for in the heauens for vs I say who are brought to belieue by the selfe-same effectuall working of Gods almighty power which he wrought or shewed while he raised Christ from the dead Doct. 1 Obserue then first that Gods belieuing children know not at first any thing clearely the great power of God which worketh in them God doth worke wonderfully passing by vs and we see him not changing his place and we obserue him not Iob. 9.11 It is as nothing which we know of his waies Iob 26. vlt. And as he reuealeth his wisedome in afflicting vs once twice and we heare him not so he doth againe and againe manifest his power but wee are not able to conceiue it This is part of that light to which is no accesse the eye of our mindes especially at first weake not able to looke against it Vse 1 Wee must not then be discouraged if we cannot conceiue of God in any measure as wee desire Our children at foure or fiue yeares old what doe they know of our wisdome knowledge strength There is a common-wealth in the head of a man no part whereof once entreth into their childish vnderstanding When our children can so little trace the waies of vs their earthly parents how much lesse able are we any thing fully to know the working of the strength wisedome mercy which are in our heauenly Father Some may thinke it strange that so exceeding great a power should worke and not be discerned when the least bodily force put to vs is presently perceiued but it is not with this power as with bodily their working is violent and manifest the working of this is sweet and imperceiueable when the heauens by their influence worke on bodies and yet are not commonly discerned how much lesse is it to be wondred at if this spirituall Almighty power doe insinuate it selfe in such sort as it is not commonly obserued by vs Againe as the brightest light while it shineth in a thicke cloud seemeth rather darkenesse then light so this power while it worketh in middest of manifold weakenesses is not to outward appearance so powerfull as it is in it selfe Vse 2 Let vs labor more and more to know this power of our God put forth for vs. We loue to know the strength of things or earthly persons to whom we trust for till we know our selues on sure hand our thoughts are not secure Thus we should delight to know this power of God to whom wee trust
speaketh falslie though the thing spoken be otherwise true neither doth God maintaine a false iudgment in man because his iudgement of other things free to him is with this limitation in him for ought hee knoweth and to doe any thing from my will with iudgement that it is possible for mee in some sort if I would to doe otherwise is enough to free working To place the freedome of the iudgement in iudging the meane we vse indifferent such as may be vsed not vsed yet the end attained which I like not because Christians cannot esteeme and account of faith repentance as meanes indifferent when neuerthelesse they beleeue and repeat freely Now though the will was in creation and is in Christians inclinable to contraries yet I doe not thinke liberty to stand in this natiue flexibility which is inclinable hither or thither much lesse in liberty of exercising power to or fro as being herein by no power predetermined For first the will seemeth to be said free in regard of something no way bound but the indifferencie of the inclination in exercise are bound by Gods decree so that nothing can be done but what hee hath determined Secondly in men distracted in reason the inherent flexibility of will is not altered the exercise is no more physically predetermined then before and yet they worke not with liberty Thirdly were liberty in the flexibility then the more our wills were flexible to things opposite the more perfect were our liberty Whereas wee see Christians the more they grow in grace the more their inclinablenesse to sin is diminished and when they haue attained perfection this flexiblenesse to euill shall be totally remoued The first opinion must be more neerely scanned Many will haue liberty nothing but such a freedome whereby God hath made his creature euery way vndetermined so that when hee doth any thing hee hath full power to doe the contrary or to suspend Now though this freedome might be defended against whatsoeuer is in any second cause viz. in this sense that hee is free to exercise his power as well another way as this hee moueth for any thing that any creature can doe in heauen or earth nay for ought he can see in himselfe also But to hold this absolute in regard of God himselfe is a most prodigious conceit Liberty in this sense accidentality contingency necessity these are modalities agreeing to effects as effects are in order to their second causes not to God who most certainly necessarily and wisely hath willed them Fire burneth not necessarily to Gods power who can at pleasure change it or restraine the second act of it nothing falleth out accidentally as referred to him whose wise intention reacheth to euery thing So for contigency also and liberty in the sense before named But it shall not be amisse to shew some reasons why this is to be reiected 1. That which exempteth a creature from being as an instrument vnder the power of God is absurd but this doth so It is proued thus that which giueth the creature a power to doe as he wil when God hath done all hee may vnto him that doth make him no instrument subiect to Gods power But this opinion doth say when God hath done all he may the creature is free to do as he will Some are not ashamed to say that God doth not worke out of his omnipotency in the free will of the creature othersome are not ashamed to say that euen in workes of grace the will is not properly tearmed an instrumentall cause vnder God some deny the assumption proofe of it because this power came from God and is sustained by him and he can doe what he will in man But to this I say a thing communicated maintained to me by another is that it is So this power though giuen maintained by God yet is a power exempt so farre that hee may not by any power ouer-rule it and though God can doe what hee will yet it is one thing to be able to doe a thing by perswasion which I may refuse another thing to doe it by power which I cannot refuse This latter by this opinion is denyed That which taketh away Gods infallible prescience is not to be granted but to say the wil of man is free no way determined doth so for knowledge is measured by the thing to be known and therefore when the thing to be knowne is euery way vncertaine euery wher indetermined knowledge cannot be certain The second part of the reason is denied for they say that God by a kind of knowledge doth see what a free creature now made wil do if he be set in such such circumstances I Answer he doth indeed because he doth see how his power would determine him in such such occasions but to make him see determination when neither himselfe hath any way determined him when the circumstances doe it not when nothing in the free Creature doth determine him is to make him see that which neither is in the Creature nor in himselfe to be seene But let vs aske this question How doth God see his Creature would worke thus or thus set in such and such circumstances because it is the nature of it to doe so whence doth be see it is the nature of it so to be carryed Here nothing can be answered but because his wisedome and power the one hath aduised the other hath effectually wrought that hee should doe so or that to which he concurreth 2. In a word God cannot know this or that mans conuersion certainely from eternity but he must see it certaine in himselfe willing it or in the causes of it or he must see it from all eternity as being present to himselfe out of the causes the former wayes this opinion denyeth the latter is true for God cannot see these things as existing forth of the causes from eternitie to eternitie but they must haue coeternall existence with him he hath in eternitie all things thus present because Gods indiuisible eternitie â—s before in and after all measure of time but that he hath them present from eternitie to eternity is an vnconceiueabâ—e absurditie If God doe not determine and apply the creature to will and worke that which he worketh in the creature then the creature is the cause why God worketh and by consequent why he willeth this or that but the creature is not the cause why God worketh and willeth The first part is plaine for Gods concourse working this or that must either goe before the Will and so cause it to Will or else it must follow accomplishing that which mans Will willeth Now the second part some openly graunt but it is most absurd both because it maketh God follow and cause a kinde of tendance on mans Will as also by reason it maketh the Will of man haue a causall force on God himselfe Iames saith We may not say I will goe to such a place vnlesse God will This doctrine
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.
This is plaine that this his soueraignety is a consequent following on his ascension into heauen It is plaine likewise that he is so ascended into heauen that the heauens must containe him till he come to iudgement Acts 3. Looke as Kings are crowned in the chiefe Cities of their Kingdomes and keepe their residence in their Pallaces neere vnto them So it was decent that our Sauiour should be crowned in this heauenly Ierusalem and keepe his residence as it were in his heauenly mansion Vse 1 This should draw vp our hearts to heauen whither our Sauiour is entred where hee now sitteth in Maiesty Should wee haue some friend highly aduanced though in parts very remote from vs wee would long to see them and make a iourney to them Vse 2 This doth assure vs that all wee who are Christs shall in due time be brought to heauen where he is the head and members must not still be diuorced beside that hee prayed that where he is there we should be also Iohn 17 Vse 3 We see Vbiquity and all reall presence as reall is opposed to spirituall not to be an imaginary presence wee see it ouerthrowne For if hee fit in heauen at Gods right hand then to sit at Gods right hand is not to be made euery where present for hee could not be said to be made euery where in the heauens without a contradiction no more then to be made infinite within limited bounds of being I take it for granted that the heauens can signifie nothing but a place limited for the extent of it And it is against the Papists a sufficient reason Hee is ascended and sitteth in Heauen Ergo he is not heere according to the Angels reasoning Math. 28.6 He is not heere for hee is risen they did not know this new Philosophy that Christ might be risen from that place and yet be corporally present in it to Doct. Lastly marke the distinction of worlds Obserue There is a world to come in which Christ and those who are Christs shall reigne for euer This world waxeth old the fashion of it passeth it is called the present euill world but there is a world to come in which all things shall be restored which God hath made subiect to his Christ as the heyre of it Heb. 1.8 in which we shall be ioynt-heyres with him Abraham had a promise not onely of seede but that he should be heyre of this world a type wherof the land of Canaan was euen as the first Adam and all that came from him had a world this in which wee are prepared for them So the second Adam and all that are his haue a world also belonging vnto them Vse Let vs then comfort our selues in this though in this present euill world wee suffer many things there is a world which shall last for aye in which we shall reigne with Christ blessed for euer In this world to come shall all teares be wiped from our eyes and all our sinnes so be forgiuen that there shall be no step nor print appearing of them forgiuen not in regard of sentence only interloquutory but in regard of full declaration and execution to which that place in Mathew seemeth to haue respect He that blasphemeth against the spirit shall not be forgiuen neither in this world nor in the world to come Now followeth the speciall Soueraignty And hath giuen him a head ouer all to his Church which is his body the fulnesse of him who filleth all in all VERSE 22 For vnderstanding these words wee must note that the word head is vsed sometime for one who in any kinde is before and aboue other and in this large sense Christ is the head of Angels all men Man is the head of the Woman Christ of Man God of Christ 1 Cor. 11. He is the head of all principalities and powers But here it signifieth that Christ is so ouer his Church that hee is in a more neere and communicatiue sort conioyned with it as the head is with the body and members which are annexed and subiected to it A head ouer all This may be referred to the Church as making a comparison twixt Christs superiority ouer his Church and Angels in this sense God gaue Christ that hee should be a head principally and aboue all other things beside to his Church Thus Ch. 6. Aboue all put on the shield of Faith or it may be referred to him who is giuen our head in this sense God gaue him to be a head to vs who is ouer all things because the speciall soueraignty is noted in his being a head This word being taken in the strictest acceptation and because it affordeth matter of further consideration we will take the latter sense to his Church This word Church sometime noteth one congregation of men called forth of the world as the Church at Corinth Cenchraea sometime it is taken to signifie the multitude of them who are foreknown of God and appointed to saluation for all who are gathethered by Gods effectuall calling in heauen and earth and who are in their time to be made partakers of his holy and effectuall calling Thus Heb. 12.28 we finde it taken thus here for all the body which doth make full and perfect Christ mystically considered is here to be vnderstood Which is his body Not his naturall but mysticall body The fulnesse That is which maketh him full and compleate as he is a head for a head without a body is maimed though otherwise such is his perfection and fulnesse that hee filleth all in all The summe is Though God hath set Christ ouer euery creature yet hee hath giuen him that he should be ouer his Church as a head in a more neere and communicatiue power him I say hath hee giuen to be a head to the whole multitude of belieuers who is in dignity and power aboue euery creature Now as hee is a head to the â—niuersity of true belieuers so the vnited mu titude of them are as a body mysticall to him maâ—ing him full and compleat so farre forth as hee is a head him I say in whom dwelleth all fulnesse so that hee filleth all in all In the end of the 22. verse wee are to marke first that Christ is giuen to be a head to his Church secondly the quality of him giuen to be our head or of our head that is ouer all The Church is described from the mutuall respect which it standeth in to Christ as a head which is his â—ody Secondly from the effect of it to be gathered from those last words which is the fulnesse that is which maketh full him who filleth all in all Doct. The first thing to be obserued is that Christ is made as a head hauing a more neere anâ— communicatiue soueraignty ouer belieuers then ouer any other Looke as the King hath a more intimate and amiable superiority and regiment ouer his Queene then ouer any other subiect so it is heere in Christ our King whose
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