whose spirituall light is restored haue need still to depend on God that their eyes may be further and further inlightned by him 2 Euen true belieuers know not at first in any measure those hopes which are kept in heauen for them 3 There is no grounded hope but onely of such things as God hath called vs to obtaine 4 The inheritance kept for vs is abundantly glorious 5 The Saints are they to whom belongeth the heauenly inheritance Verse 19. Doct. 1 Gods belieuing Children know not at first any thing clearely the great power of God which worketh in them 2 They in whom the power of God worketh are true belieuers 3 It is the effectuall working of Gods almighty power which bringeth vs to beleeue Verse 20. Doct. 1 The selfe-same power put forth in raising Christ our head is that singular power which raiseth vs. 2 God doth leade his dearest children to the depth of miseries before he send reliefe 3 God neuer so leaueth his but that hee sendeth saluation in due time 4 God doth make the abasement of his children be the forerunners of their greatest glory Verse 21. Doct. 1 Our Sauiour Christ as man is taken to haue prerogatiue before euery other creature 2 Christ not onely as God but as man also hath power ouer euery creature 3 Christ is crowned with glory at Gods right hand before and aboue all things 4 There is a world to come in which Christ and those who are Christs shall reigne for euer Verse 22. Doct. 1 Christ is made as a head hauing a more neere and communicatiue soueraignty ouer beleeuers then ouer any other 2 God of his grace hath not onely giuen vs a head but such a head to whom all things are subiect Verse 23. Doct. 1 As Christ is the head of beleeuers so they are his body and euery beleeuing soule a member of this body whereof he is the head 2 Christ doth not count himselfe full and compleate without all his faithfull members 3 Whatsoeuer thing is in vs as Christians all of it is from Christ FINIS A COMMENTARY VPON THE FIRST Chapter of the Epistle of St. PAVL to the Ephesians CHAP. 1. VER 1. PAVL an Apostle of Iesus Christ by the will of God to the Saints which are at Ephesus and to the faithfull in Christ Iesus BEFORE the words be entred it is fit to praemise some few words concerning 1. the Occasion 2. the Scope and 3. the Method of this Epistle First the Occasion was the state of the Church foreseene by Paul Acts 20. it being the care of a faithfull Teacher to prouide that the things hee hath planted may stand and take encrease after his departure 2 Pet. 1.15 2. The Scope is to teach them the Doctrine of Gods most rich grace and to stirre them vp to euery good duty in way of thankfulnesse The parts of the Epistle are three 1. The Preface in the two first verses 2. The Matter or substance of the Epistle which reacheth from the 3. verse to the 21. of the sixt Chapter 3. The Conclusion thence to the end In the Preface 3. things are contained 1. The Authors name who is described by his office an Apostle which is further amplified first from the person to whom hee appertained or for whom he was imployed secondly from the efficient cause by which hee was made an Apostle the will of God This answereth to our subscriptions for we write our owne names vnder our letters 2. The names of the persons to whom he writeth who are first propounded more briefly with the place they were at Saints at Ephesus Secondly it is expounded more clearely whom hee meaneth by Saints not such as are written in the Popes Kalendar hauing Diuine honor done them but such as are faithfull in Christ Againe these words may seeme to lay downe persons first more specially as the Saints at this place secondly more indefinitely and generally as true beleeuers on Christ euery where but the note of quantity wanteth to make this sence for Paul would haue spoken in this manner To the Saints at Ephesus and to all that beleeue on Christ if this had beene his meaning as 1 Corin. 1. This part of the Preface answereth to our superscriptions wherewith wee endorse our letters for on the backe of our letters we vse to expresse the name of our friend to whom they are directed The third thing in this Preface is his salutation The words of this verse needing no further explication Doctrines of the 1. verse we will note out the chiefe instructions which offer themselues to our obseruation and so passe on to the second Verse Doct. 1 First that Paul doth vse to set forth his calling before hee entereth his matter with them it doth teach that Ministers must inculcate to themselues and such as they haue to deale with their callings from God S. Paul doth not text this foorth in the forefront of euery Epistle Paul a seruant of Christ Paul an Apostle of Christ but that he found it a fit thing to be proposed both for his own sake theirs with whom hee had to doe Euen as Ciuill Magistrates do giue out their Writs in the Kings name with mention of the Office they beare vnder him to the end that due respect might be giuen him of the subiect So this great Church-officer doth mention what place hee held vnder Christ the King of his Church that the things deliuered by him might be accordingly receiued In a word this is good for the Minister himselfe for the people Reason 1 How can he speake the words of God as the mouth of God with reuerence and all authority if he consider not that God hath commended to him this peece of seruice Doct. 2 2. The Ministry is a worke so weighty that no man of himselfe is sufficient for it Now what can more assure me that I shall be made able then to looke at God who hath called me to such an office Princes call not their Subiects to any seruice but that they see them furnished with things requisite Doct. 3 3. Lastly whereas the difficulties and enmities which encounter faithfull Ministers are many how could they looke to be shielded against all but by holding their eyes on him who hath called them For people this is behoofefull for it maketh them sanctifie God in hearing while they looke not so much at man as at God teaching by man Acts 10.33 1 Thes 2.13 2. It maketh them obey those that are ouer them when they haue conscience of this that God hath sent them as a seruant when hee thinketh his Lord or Lady hath sent any to him doth readily doe that hee is commanded Vse The Vse of which is to stirre vp Ministers wisely to teach this and lay it as a foundation People likewise must willingly hear it for to acknowledge Gods call in such as minister to them is their great aduantage When we harpe on this string any thing much then people thinke
things below heauenly things aboue where Christ sitteth this is our aduantage What man in a strange Country as a Soiourner a while would not wish were he to receiue great summes that they were paid in his owne Countrey for his vse rather then tendred to him there where he was a stranger So it is with vs vnder sayle toward our Country where our father dwelleth it is our commoditie that our treasures are there reserued Vse 1 The Vse is first to let vs see our security in regard of these benefits Such as haue earthly treasures they loue when it is kept in safety so it is that the treasure laid vp in heauen is safe there neither Rust cankereth nor yet the Theefe breaketh in Vse 2 This should stirre vp our hearts heauen-ward for where our chiefe treasure is should not our hearts be there with it Were Land fallen vs by the death of any in the remotest shire of England we would not thinke much of going to see and take possession of it Thus it should be here wee should striue while on earth to get a large enterance into this heauenly kingdome while we are here on earth Vse 3 This considered is a great ground of patience We see men on the way will content themselues with sorry lodging and passe by little diseasements for they know that once at home they shall take their ease and want no contentments Here we haue many wants spirituall we are incountred with many difficulties but at our home in the heauens we haue all kinde of blessings reserued for vs See Heb. 10. They endured with ioy the spoiling of their goods knowing that in heauen they had a more enduring substance Againe that he saith All spirituall blessings Doct. 9 We may note how liberally God dealeth with his children To giue vs any blessings were mercy Dona spiritualia Essentialia accidentalia Essent in quorum perfectione sanctitatis perfectio consistit Accidēt quae possunt abesse sanctificatione nostra sibi constante illuminationes pleniores suauitatis c. for we haue iustly forfeited them all To giue vs spirituall blessings is more but thus to giue vs all kinde of spirituall blessings yea as you heard in the last Doctrine to make euery blessing after a sort spirituall this is his exceeding bountifulnesse Hee hath giuen vs all things that pertaine to life eternall in the world to come and to liue godlily in this present world 1 Pet. 2.1 We see great men on earth doe not onely giue their Heires earthly blessings but all kinde of earthly blessings dignity offices they take them wiues bestow on them house land money euery thing aboundantly thus doth our heauenly Father in things spirituall To vnderstand it more fully know these spiritual benefits are eternall I meane giuen vs for eternity or in time performed to vs. The first are our Election Predestination of which hereafter Now these giuen vs in time are double such as we haue for the present such as are kept to be reuealed heereafter 1. Pet. 1.3 These which we haue for the present are Positiue such as doe conferre some good thing vpon vs or Priuatiue such as keepe euill from vs. Gods positiue spirituall benefits are inward or outward Inward all illuminations inspirations guifts of the spirit all mouing and confirming of Grace once receiued Outward blessings Word Sacraments occasions outwardly mouing vs to good all the gifts of grace in others by which we are edified they are our spirituall blessings whom they profit not theirs onely in whom they are receiued In a word euery thing which is made to further our saluation is made in this regard a spirituall outward blessing to vs. Now the Priuatiue blessings in not letting temptations come not come in such strength in putting them by in defeating the effect which otherwise they would haue they are aboue all can be spoken or comprehended The blessings to be reuealed in the last time which respect both the soule and body for that shall be made spirituall they are such as neuer eye saw nor eare heard And though we haue them not in possession yet they are ours we are blessed with them though wee are not yet possessed of them as an heyre hath right to his lands during his Wardship Let these then suffice to giue you some taste of this bountifulnesse of God toward vs. Vse 1 The Vse is to stirre vs vp to seeke to be partaker of this our Fathers blessing Happy are wee whom he hath thus blessed if wee be stirred vp to cry to him that we may be partakers of it and cursed are wee who heare such bountifulnesse of his toward vs if wee despise it not looking after nor caring for it Many prophane Esaues prefer their pottage before this blessing If men being capable of great hopes from their earthly Parents should choose a wandring life not setting by all their Fathers could leaue them would not euery one cry out of them as forlorne miscreants Thus it is with vs we are capable of all kindes of spiritual blessings from our heauenly Father things so great as neuer entred into the heart of any fully If wee liue like Prodigals stray from his house not setting by these things how wofull is our case Vse 2 Secondly wee see the great happinesse of the godly man What if he had not a crosse to blesse him with yet he hath in reuersion great things he hath all aboundance in hope though not in hand A great heyre is euen accounted wealthy though during his non-age and Wardship he is often held to straight allowance so here c. Vse 3 Lastly wee see their error who seeke blessings out of Christ who is made euery thing in whom all is Amen Such who seeke iustification perseuerance pardon of sinnes after Baptisme in themselues their own satisfactions in the Churches treasury In Christ Doct. 10 Obserue lastly in and through whom we come to be blessed 2 Pet. 1.3 1 Cor. 1.31 euen in and through Christ our Lord We are blessed through the acknowledging of Christ with all things that belong to life eternall and godlinesse Christ is made of God our sanctifier iustifier rather Redeemer In Christ was the fulnesse of Grace that we might receiue from him the Sunne of righteousnesse and Head of vs. We haue life begunne in vs I meane the life of Grace Where was it before our callings Where was the life of vs before we were born was it not in our Parents Thus this life we haue before it come to be conueyed to vs was in Christ the second Adam and common Parent of vs all We looke for life in the heauens Where is it Where is the life of a tree in Winter Is it not in the roote at the Spring it will be manifested by leaues blossomes Colos 3.3 fruites so our life we looke for is hid in Christ our roote as it were When he the Sunne of life and righteousnesse shall approach to vs in
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
out thence and show themselues in the body as the outward temple Know ye not your bodies are the temples of the holy Ghost Now the externall grace which we receiue from Christ is that whereby we are in this or that state and condition some teachers some gouernours some taught and gouerned Euen as the naturall force of Adam doth frame the matter of the naturall body one part into an eye another into a hand c. so this is from Christ that the multitude of Gods chosen who are the matter of his body mysticall some are made members of one kinde some of another the life of glory is that which wee looke for from Christ in the heauens both for substance and circumstance of it For looke as we haue not onely from our first parents a naturall life for the substance both of soule and body but also all the circumstanciall ioy which from times places creatures are incident to vs So wee shall haue in Christ and from him not onely that glorious light of vnderstanding and loue wherewith wee shall loue God now seeing him as he is not onely those glorious endowments of the body whereby it shall become strong immortall glorious spirituall but all the circumstanciall ioy which shall in heauen be incident to our estates now glorified wee shall be filled with it all through him For the second point how we come to be filled These three things must be obserued First that all fulnesse is in Christ who hath receiued it without measure We haue it from him according to the measure of his gift Ioh. 1. Eph. 4. As the sunne hath fulnesse of light in that perfection which doth agree to light the Moone hath light from the Sunne in that measure wherein it is capable so Christ the Sunne of righteousnesse hee hath fulnesse without measure but the Church with all her members are filled from him according to the capacitie of them as members vnder him Wee must know by what meanes we receiue our fulnesse from Christ To which the answere is by being partakers of Christ himselfe we come to be filled with the fulnesse of grace and glory in him as by eating and taking the substance of earthly nourishments wee come to haue the vertue in them euen to be filled with spirits and bloud ingendred from them so in Christ is life by getting him wee come to partake in this life which floweth from him More particularly the meanes by which wee come to be made partakers of Christ and so to be filled they be such meanes as conueigh Christ to vs or make vs receiue him The first are the word and Sacraments for as Persons by their words and by a ring doe contract and giue themselues fully the one to the other So doth Christ by his word offering vs himselfe and by his Sacraments as pledges and tokens conueigh himselfe and bestow himselfe on vs. Now we receiue him partly by Humilitie which doth emptie vs of our selues and make roome for him for pouerty and hunger are euery where made the forerunners of being filled partly by Beliefe which doth feede on him and apply him partly by walking in Christ and exercising our selues spiritually be filled with the spirit speaking to your selues in Psalmes c. Our walking in Christ maketh him settle and roote more and more in vs Now the further hee dwelleth in vs the more hee filleth vs Beside that the nature of fire is to burne out further when it is blowed and mooued The last thing to be marked is the order and degrees wherein we come to be filled now Christ doth fill vs first in regard of parts at our first Conuersion in as much as he doth giue vs such grace as doth oppose all sinne and incline vs to all obedience that though we can accomplish nothing as we desire yet in the inner Man as wee are new creatures wee delight in the Law of God As the frame of an Infant is full for the members though it is small for quantity so is the frame of our Grace Secondly we are filled with fulnesse after a sort for the present age of Child-hood in which wee now liue thus the Romanes are said to be full of goodnesse and all knowledge full after a sort for this state of Child-hood in which wee here liue full in comparison of more imperfect beginnings Thirdly lastly We are absolutely filled with all that fulnesse which doth belong to vs as members of Christ and that is to be done in heauen heereafter Looke as the first Adam communicateth and filleth his Children with this naturall life so as they are first infants then ripe for children then men So Christ doth gradually impart vnto vs his members this fulnesse which dwelleth in him Vse 1 Wee see then that all fulnesse is from Christ how doe they then forget themselues who seeke righteousnes out of him That befalleth them they leaue the well-head of all grace and glory and digge Cisternes which will not hold water Vse 2 This doth teach vs to come to Christ Bountifull Lords want none to reteyne to them happy is hee who may shrowd himselfe vnder their wings Shall we not presse with reuerence to this Lord of Lords who doth fill all in all with his spirituall blessings who keepeth an open house inuiteth Ho whosoeuer thirsteth let him come and drinke yea drink freely the waters of life and Iohn 7.37 Whosoeuer commeth to me I will not cast him forth Christ may complaine as he did sometime with that people of the Iewes How oft would I haue gathered you but you would not So hee may say to vs How oft would I haue had you blinde naked miserable by nature come to me that ye might be filled with righteousnesse and life but ye haue refused Well did we know what wee are called to and what wee might finde in him then would we come and be suiters to him Iohn 4.10 But alas this is hid from our eyes FINIS Faults escaped PAge 73. line 13. read collectiuely Page 82. line 27. read parallel pag. 90. line last r. an pag. 92. l 23. r. then God may permit or deliuer a sinner to sinne and no sinne followeth p. 112. l. 8. r. in infancie p. 131. l. 25. leaue out nu p. 136. l. 5. adde are p. 140. l. 14. r. benediction p. 148. l. 15. r. typified p. 150. l. 10. r. consectary p. 163. l 7. adde hath these ends p 178. l. 22. r. Partus p. 183. line 1. r. darkenesse p. 205. l. 9. r. the Doctors p 207. l. 31 r. count p 224 l 3. r. to a head p. 226. l. 2 r. one p. 227 l. 9 r. successiuely p. 228. l 6. r. one p. 228. l. â—2 adde in p. 232. l. 7. r. neere l. 242 l. 32. in the margin blot out Doct. 2. p. 168. l. 24. blot out with prauity and l. 27. r. pronitie to sin p. â—01 l. 5 and 6. r. may not one that hath it p 311. l 14. r. propounded p. 338. l. 5. r. for p. 340. l. 15. r. within vs his grace p. 345. l. 4. r. an 355. l. 26. r. preparatiue p 357. l. 19. preparation p 359. l. 2. for the latter our r. one p. 355 l 25. r. preparatiue p. 363. l. 26 r resist That the will of the creator is the necessitie of things on Gods decree necessitie followeth But this c. p 383 l 1. r. stile p 384 l 4. r. much lesse p. 402. l. 13. r. euer p. 3â—â— l. 13. Grace once r. great ones
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
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
lose ten parts of his kingdome It is in our little personall common wealths as in those wide ones Where Counsell failes all goes to ruine Prou. 11.24 Doct. 3 Counsell of his will That is which his will propounded to it did freely accept Obserue hence that what God willeth once that hee effectually worketh see Psal 115. Our God is in Heauen and doth whatsoeuer hee willeth Who hath refused his will so Isa 46 10. We see in beasts that they haue an appetite to that they moue after in men that which they will that they put out their power to effect so it is in God if he will any thing he doth worke it effectually That is a friuolous distinction of an effectuall and an ineffectuall will in God which standeth neyther with truth of Scripture as in this place nor with the blessednesse of God nor with the nature of things all that shewed him which his will accepteth he doth effectually worke it Against blessednes of God for might God will a thing and not haue it hee were not fully blessed when to haue euery good will is more blessed then to want it Against nature of things for euery thing which will and ability worketh if God almighty haue will to any thing the thing must needs follow Where there is full power to worke any thing applied to the working of it the thing wrought must needs follow Heere some distinguish and say that in things which God will doe his power doth worke them effectually but the things which God would haue on condition from vs those his power doth not worke An old Pelagian conceit Would not God haue vs walke in his commandements and hath he not said that he will put his spirit in vs and make vs walke in them S. Austin learned that God did promise to worke mightily those things hee requireth from vs. If to haue the conditionall will be more happy then to want it then God who hath power to worke the condition in vs will not want it Not to say that this conditional will is absurdly imagined in God he must will the hauing a thing on condition which he will not worke and then it is impossible vnlesse the creature can doe something good which he will not doe in him or on condition which he will worke and then hee worketh all he willeth or on such a condition which he seeth the creature cannot performe nor himselfe will not make him performe and this were idle and friuolous Vse 1 The Vse is first for our comfort While we know that all that good which God hath willed to vs he will work it for vs saith repentance perseuerance in his feare sanctification and saluation His will is we should be raised vp at the last day all these hee will effectually work for vs. Did our good depend vpon our owne wills as things exempted from subiection to his power all our comfort were at an end If the preseruing me from euill bestowing on mee good depend not entirely for principall efficacy on God farewell all religion Vse 2 We see them confuted that make Gods will tend mans and worke accordingly as that inclineth which is to set the Cart before the Horse to make the supream gouernesse come after the hand-maid We cannot go to the next towne but we must say if God will saith Iames. God can haue nothing with man no faith no conuersion but if man will and that not as comming to him in obedience but as able to crosse him and resist his pleasure Ob. Hee doth still worke after the counsell of his will seeing it pleased him to yeeld so to the liberty of his creature Resp Where learne they that God hath suspended his omnipotency and put the staffe out of his hand The Scripture telleth vs that God hath the hearts of Kings to carry them as he will that the power that raised Christ worketh faith in vs. Secondly I say that did God looke to the will of another as the rule of that he will worke he could not be said to worke after the counsell of his will though hee might be said to worke willingly as it is with seruants and subiects who looke to the wills of others for their direction of others to whom they are in power inferiour Vse 3 Lastly let vs seeing all things are according to his will yeeld him obedience in all things It is fit children or seruants should be subiect to the will of parents and masters how much more for vs to subiect our selues to his will which is euer guided with vnsearchable wisedome Hauing thus admonished what I deeme fit to be spoken more generally as fitting to popular instruction before I passe this place I thinke it good to deliuer my iudgement touching that question Quest Whether Adams voluntary fall was preordained and in some sort willed by God yea or no Or whether God did onely foresee it and decree to suffer it not willing or intending that it should fall out though hee saw how he could worke good out of it I will first set downe the arguments on both sides Secondly lay downe conclusions opening the truth Thirdly answere the arguments propounded to the contrary Those who defend the latter reason thus 1. That which maketh God cruell and more cruell then Tygres themselues and vniust is not to be granted But to make him will the vndeserued fall and ruine of his creatures doth make him so 2. That which maketh God will an occasion of shewing his owne wrath is foolishly ascribed to God no wise man will make worke for himselfe to be angry at 3. That which fighteth with the end of God in creating man that is not to be ascribed to God But to will the fall of his creatures fighteth with his end he propounded namely that by seruing him they might liue happy euerlastingly 4. That which standeth not with Gods truth in his word is not to be granted But that to say he did will and determine the fall standeth not with his truth His word saith I would haue thee come to life perseuere in obeying me this saith I will not haue thee come to life nor continue in obeying Ergo it maketh God to haue deceiued man 5. That which maketh God will the taking away of some guilt by which Adam should haue beene enabled to haue obeyed or to withdraw some Grace and so forsaken him before hee had sinned that is not to be granted But to make God will and decree that his creature shall fall doth inferre the substraction of some Grace and sufficient abilities to keepe the Law and that while Adam yet had not offended Ergo it is not to be granted 6. That which God willeth that hee worketh and is author of But the fall you say he willeth Ergo. 7. He who gaue strength enough to haue auoided sinne did forbid it in paine of death he is not willing that sinne should be But God did so 8. That which maketh God will that which
receiue the Gospell yea after his Ascention the Church in Ierusalem did grow numbersome before the Gospell was carried to the Gentiles Now this is heere set downe as an honourable circumstance that they did belieue when yet the Gentiles were strangers from the Couenant When Subiects haue made a reuolt from their lawfull Prince those who shall first returne and receiue againe their lawfull King it is vnto their commendations Thus 2 Sam. 19.15 it was Iudah his praise to be first in fetching home Dauid their King so for vs who haue made defection from God and Christ it is our glory to be with the first in receiuing him our true Dauid and King Againe the first borne hath a priuiledge and so here it was a priuiledge of the Iew that he was the first begotten to the faith Vse 1 Let vs then acknowledge with honour this circumstance in others Haue they beene long in the faith before vs we must honour this antiquity The young rise vp before the auncient in nature so should it be with vs who are babes when we meet with them who are olde men in Christ See Rom. 16.6 Paul mentioning Andronicus and Iunius doth not omit this circumstance of honour that they were before him in Christ and so hee doth repute it the honor of another that he was the first fruits of Achaia 1 Cor. 16. Vse 2 This must moue those who are before others to walke worthy this dignity by adorning this their age in Christ with graces correspondent viz. experience wisedome weanednesse all kinde of mortification Should one of 50. haue no more wisedome nor stayednes then another at 15. yeare olde it were able to make their age despised Let vs looke to this many that were first prooue last euen as it is with these Iewes then before all now behinde all Doct. 2 Obserue secondly what is the end of all our benefits we attaine in Christ euen this that wee may set out his glorious grace and mercy towards vs for this is not brought in as the end of Gods predestination but of our obtaining an inheritance in Christ Our faith our redemption our glorification all is to the glory of Christ Euen as it is the glory of Kings to haue their subiects yeeld them homage and sweare them allegiance so this obedience of faith is a spiritual homage which the subiects of Christs kingdome doe yeeld vnto him Our redemption whether we looke at the thing it selfe wrought or the intention of him working it is to the prayse of his glory If Princes out of their clemency send and ransome some subiects the very deede is much to their glory so it is in this redemption of Christ Now the end why wee are bought with a price both soule and body is that in both we might glorifie him the inheritance giuen vs is to the praise of his glory yea all the glory that shall be put vpon vs in heauen shall be his glory Looke as the inheritances dignity riches glorious pompe of subiects is to the praise of the glorious bounty and power of those Kings to whom they liue subiect So here see 2 Thes 1. The end why wee receiue this inheritance of light is That wee might set forth his vertues who hath called vs into admirable light and that it might so shine forth before others that they might glorifie God and Christ Vse 1 Let vs then endeauâ—ur our selues to set forth the praise of him who doth giue vs all those spirituall benefits in which we partake Let our words let our workes let our whole man be at his command seruiceable to him The Church in the Canticles shee doth so praise the beauty of her spouse that she awaketh others We should so from our hearts set out the praise of our Christ that others might by our means be brought to inquire after him and aske Who is thy beloued Those who finde bounteous Lords on earth how will they tell of their affability liberality of euery circumstance wherein they doe them any grace and fauour How will they protest themselues deuoted to their seruice drinking healths vpon their knees to them how impatient of any thing which doth so much as in show tend to their disparagement What a shame is it that we should walke neither feeling our hearts affected nor yet opening our mouthes to praise him who hath redeemed vs and brought vs to the hope of an immortall incorruptible inheritance VERSE 13 Hauing in the end of the sixt verse shewed that all of vs come to receiue in Christ the grace shewed in time as well as that which was giuen vs before all worlds hee doth prooue it First from benefits giuen to the Iewes vnto this thirteenth verse Secondly from benefits bestowed on the Gentiles Now this matter is first handled simply to the end of this first Chapter Secondly is set downe comparatiuely illustrated from their former estate in misery Now in setting downe the benefit we must first marke the benefit it selfe which they are said to haue receiued Secondly the effect which this mercy shewed them had in Paul whom it moued to pray for them In the benefit these particulars are obserueable 1. In whom they receiued it in Christ 2. Who receiue it euen ye for this circumstance yee is set out as it were in text letters Yee who were before without God in the world who walked in the vanitie of your mindes 3. The order in which this benefit did befall them which is to be gathered from the precedencie of two other 1. Of hearing 2. Of beleeuing The hearing is amplified from the obiect which is propounded more indefinitely the word of truth expounded more distinctly the Gospell of saluation The second thing going before it is faith in whom also hauing beleeued 4. The last thing is their benefit which was their sealing in which we consider 1. Their sealing 2. The seale and sealer viz. the Spirit set downe more generally from his holinesse inherent to his person from this externall circumstance that he was the spirit fore-promised In the fourteenth verse he is described more particularly from that respect in which hee is to the Saints viz. an earnest c. The summe As we in Christ haue beene thus blessed so in him euen ye Gentiles sinners when ye had heard the word of truth the Gospell of your saluation in him I say euen yee when yee had not heard onely but also beleeued were sealed with the holy spirit which had beene before promised vnto life eternall To omit the first circumstance which hath met vs before and the second also which doth giue occasion to consider what impure persons the Lord doth choose to sanctifie wee will come to the third and fourth points propounded first handling the generall circumstances of them secondly touching those things which may by the way be pointed at in them Doct. 1 You when you had heard were sealed with the spirit Obs How God by hearing his word doth bring vs to
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
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
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
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