this our head is ouer all Whence note that God of his grace hath not onely giuen vs a head but such a head to whom all things are subiect he who must be a sauing head to vs there is great neede he should be ouer all Could he not binde that strong one and cause him redeliuer his possession how should wee be euer set at liberty Could he not dissolue the worke of Sathan swallow vp death create life and quicknance in vs our case were lamentable This is to be marked for it is a spurre to thankesgiuing It is grace showed a Common-wealth when wanting a head it hath a tollerable one bestowed But when God doth as he did by vs giue vs a King great before his entertainement amongst vs whose power might the better procure our weale and secure our peace this is a double mercy so it is to giue vs a head yea a head ouer all so mighty that we may sleepe on each eare without feare of any enemy Secondly this doth show vs a ground of confidence What need we feare any creature who haue him that is ouer euery creature if he be ours who can be against vs Looke as Queenes on earth they feare not subiects displeasure because they are so neerely vnited to him who commandeth euery subiect so it may be with euery true member of the Church if our vnbelieuing hearts say not nay Which is the body VERSE 23 Doct. 1 Obserue that as Christ is the head of beleeuers so they are his body euery beleeuing soule a member of this body whereof he is the head Beleeuers are so said the body as the body standeth in opposition to the head not as it includeth the head within the compasse of it accordingly as we vse it when we say here lyes such a mans body for here we put body for an essentiall part of such a mans person not as opposed to the head but as including the head with the rest of the members vnder the conception of it But the Church is said to be a body as the body is distinguished from the head whose body it is and ergo it is so said the body that Christ who is the head of this body is distinguished from it Now the multitude of beleeuers are fitly so called for as in a body are diuers members hauing their seuerall faculties for the good vse of the whole so in the Church there are diuers kindes of members some taught some teaching some gouerning some gouerned some distributing yea euery member hath as it were his distinct grace wherby he may serue to the good of the whole But for further clearing of this I will show who are of already and belonging to this body Secondly in what regard euery beleeuer may be said a member of the body of Christ To the first I answer that those onely are his body who are so ioyned to him or are by Gods effectuall calling so to be ioyned to him that they shall finde saluation in him or those who haue or shall proceede by spirituall regeneration from him and grow vp to a perfect man in him Eph. 5. He is called the head of the Church and the sauiour of his body As the Church and his body so his headship and saluation being of equall extent to which purpose he saith Ioh. 6. That it is the will of the Father that he should not loose any of those who are giuen him but that he should both begin and perfect their saluation euen raise them vp to life eternall at the last day Or this body is the multitude of such as haue or shall in spirituall manner proceede from Christ and grow vp in him for as all who haue descended and shall descend from the first Adam are a compleate body naturall vnder Adam the head and roote of them I take naturall as it may be opposed to Adams personall body so the multitude of those children who are giuen to this second Adam Loe I and the children whom thou hast giuen me they make vp the whole body whereof Christ the second Adam is the head For though there be vertue in Christ able to haue procured the saluation of others and though there be a passiue capacitie in all mankinde to be conuerted by him vpon supposition God would so haue determined yet can he not be said a head of any but those onely whom God hath destinated to conuert and bring to saluation by him as it is in the first Adam who cannot be said a head of any but who are and shall in time actually according to Gods determination be propagated from him though there wanteth not in Adam and his both a generatiue force and matter passiue of which many others might be ingendred if God had been so pleased to ordaine To the second the faithfull are fitly said a body in as much as they haue conuexion with Christ the spirit which commeth from Christ vniting it selfe with them and so making them one with Christ that though betweene vs and his body there is a bodily distance which is not in the head members of a body naturall yet the spirit which commeth from him doth so ioyne vs with him that nothing commeth twixt him and vs that looke as the body of the Sun being far distant neuerthelesse the light that commeth from it doth immediately vnite it selfe with our sight so it is that Christ bodily in heauen yet the spirit comming from him doth immediately so ioyne it selfe with the faithfull soule that it maketh the faithfull soule one also with Christ whose spirit it is 2. The same life of grace for kinde which is in Christ is in euery faithfull soule as the same sense and motion which is in the head is for kinde in the body also for looke as that fire kindled is of the same nature with the fire kindling so this fulnesse of grace in Christ is of the same nature with that which it doth in some manner bring forth in vs. Lastly euery faithfull soule is gouerned by Christ outwardly and inwardly as a member of the body by the head the head doth not onely show the foote whether to goe but imparts spirits which stirre vp the facultie of mouing and so cause it to goe Thus we are outwardly by Christs words directed inwardly by his spirit So many as are Christs are lead by the spirit of Christ Vse 1 The Vse is first for further Confutation For if the faithfull haue none for a head but they are a body to that person then surely they haue not the Pope for their head in any property of speech or they must as properly be said the body of the Pope yet Papists who make no doubt to vse the other phrase straine curtesie here and will not say the Church is the body of the Pope but they might as well confidently say this man is father to this childe and yet be afraid to say this childe is sonne to such a man Vse 2
note that we may name the Spirit before the Sonne and so by proportion the Sonne before the Father see Reu. 1. For as that precedencie seemeth deriued from priority of order inequality of office which is found amongst the persons by voluntary agreement so this latter naming of them seemeth to be grounded in the equality of their natures Vse Let vs then hence learne whether to flye that our soules may be setled in true Peace such as the world cannot take from vs Come and seeke to him who if he quiet nothing can disturbe thee Many men when they are disquieted in minde or body thy flye to such meanes as may still those paines which they feele smart vpon them and when they haue with Cains city building and Sâ—uls musicke with company good-cheare musicke imployments tables cards c. quieted the melancholike spirit then they thinke their peace is well restored God setteth these things vpon vs to arest vs as it were we seeke to still them neuer looking to God that he would through his Christ be reconciled to vs Now what is this but extreame folly If a Creditor should set a Sergeant vpon our backes were it wisedome in the debtor to compound with him and corrupt him and to thinke all safe while the Sergeant winketh at him Euery body would account this folly for he is neuer a whit the more out of danger till the Creditor be agreed with Thus it is likewise in seeking our Peace by stilling our euils not by quieting Gods anger which is iustly kindled against vs. Thus much of the Praeface verse 3 THe matter of the Epistle followeth partly respecting Doctrine partl Exhortation Doctrine to the beginning of the fourth Chapter Exhortation to the 21. Verse of the sixt Chapter In the Doctrinall part two things chiefely are to be marked First hee propoundeth Doctrine concerning the benefits wherewith we are blessed in Christ which is done more indefinitely in the first Chapter applyed from comparison of their former estates in the second Secondly the scandall which his Crosse might cause and the impediment which it might put to the fruitfull receiuing of these things is preuented Chap. 3. In the more absolute handling of these benefits we must marke that first in this third verse they are summarily propounded then more particularly from their seueral kinds expounded Now in this 3. verse the Apostle doth not barely propound them but breaketh out into thanksgiuing before he maketh mention of them Three things being to be obserued in this Verse 1. His praise Blessed 2. The person praised that God and Father of our Lord. 3. The arguments which are two First which God is to Christ our Lord for this is vsuall with the Apostle that when he describeth God in petition or thankesgiuing that the description containeth matter of strengthning faith and whetting desire in the one and motiues of praise in the other The God of peace sanctifie you throughout 1 Thes 5. Blessed be God the Father of our Lord Iesus the God of all mercies and consolations 2 Cor. 1.3 The second Argument is from that God hath done by vs in Christ in those words Who hath blessed vs with all spirituall blessings in heauenly things in Christ Now before we come to the more particular consideration of these words some things are to be opened for the clearing of them First What is meant by our blessing God Answ Blessing is sometime operatiue working effecting the happinesse of him that is blessed Thus God blesseth vs Sometime it is declaratiue confessing and extolling the blessed estate of those whom we blesse Thus we blesse God we acknowledge him blessed praise and extoll him Psal 145. ve 1.2.21 where blessing and praising are made aequiualent Secondly it is to be marked that these words God euen the father containe a description of God from two relations vnto Christ one from this that he is the God by couenant of Christ The other from this that he is the father according to that Ioh. 20.17 I goe to my father and your father to my God and your God for this the words beare better then that first God indefinitely then limited to the person of the father should be conceiued in this sense blessed be God to wit God the father of our Lord for the article should rather be prefixed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth redound The last thing to be marked is that the word heauenly which may signifie things or places is fitliest taken to note the place where our spirituall blessings were giuen vs for spirituall blessing noteth not the action of God blessing but the effects proceeding from it to this sense who hath blessed with spirituall things for the Apostle construeth all spirituall blessings by predestination vocation Now to say Who hath blessed vs with spirituall things in heauenly things is absurdly superfluous Againe this word is in two other places of this Epistle vsed to note the circumstance of place and therefore is here in that sense to be construed without more vrgent reason to the contrary The summe is Praised be the God of our Sauiour praised be the God of our Lord Christ Iesus who hath blessed vs that is by his blessing made vs partakers of all spirituall benefits such as take their beginning from heauen are kept in heauen shall all haue their accomplishment in heauen and all this in Christ who is the roote and second Adam whence euery benefit supernaturall springeth and is deriued into vs. Doct. 1 To come then first to the action of Praise Obserue thence in generall that a good heart must be ready on consideration of Gods benefits to breake forth into praises The Apostle cannot speake or thinke of them but that his heart and mouth glorifie God the manifold doxologues in Pauls Epistles may giue sufficient argument of this truth Nay we see how Dauid a man after Gods heart was so affected that he did not onely stirre vp himselfe his soule spirit all within him but all the creatures euery thing that had breath from the highest Angell to the lowest creature This grace being like fire which once kindled catcheth hold of all that is neare it For our better vnderstanding this duetie I will open two things 1. What must concurre in this practise 2. How we may keepe our hearts in a good disposition to this duety To the praising God three things are required 1. That our spirit doe acknowledge his goodnesse in any kinde shewed vs Hence it is that the Saints call on their hearts soules spirits in this businesse God is a spirit and hateth euery seruice from which the spirit is estranged As no musicke is gracefull vnlesse the instrument be first tuned no more is any voice of praise acceptable vnlesse the heart be first ordered 2. There must be a declaring before men of that kindenesse and loue the Lord hath shewed vs Come I will tell you what God hath done for
as the tower of our strength and rocke of our saluation The power of God is an Article of beliefe not that it is if wee speake of it absolutely a thing promised but it is a property of him who promiseth without which reuealed and belieued our faith in the promises would wauer and be of none effect If one not worth two pence would promise me to helpe me with 20. pound I could not rest in his promise because I am not perswaded he is of ability to performe so longer then we can perswade our selues of Gods power to performe wee cannot belieue this or that promised Hence Abraham belieued Gods power as a supporter of him against such temptation as said that the thing formerly promised in Isaac could not take effect and so Paul 2 Tim. 1. I know whom I haue belieued who is able to keepe that I haue trusted him with to that day How could we euer belieue that hope touching the resurrection and glorification of our bodies did we not belieue this as a reuealed property in God promising viz. that hee is of such power as can subdue all things to it selfe Againe the want of the knowledge of this power of God maketh many who otherwise vse all good meanes thinke O such a thing will neuer be holpen with them But it may be asked by what meanes wee may come to know this power better Ans First by seeking to God who hath promised we shall know him to the least of vs praying him to open our eyes that we may somewhat more see this his glory Secondly by looking into that double mirrour of his word and of his workes through which the light of this his glorious power reflecteth to our sight Thirdly by obseruing the experience we haue our selues of this power both working in vs and for vs. Doct. 2 Obserue secondly Who they are in whom this power worketh and for whom it is ready to worke euen true beleeuers We come to haue the diuine power giuing vs or working for vs all things to life and godlinesse through the acknowledging of Christ The more wee are vnited with any thing the more we feele the vertue of it working vpon vs and assimulating or making vs like it selfe as we see in things cast into the fire which the fire doth so worke on that it turneth them into fire or maketh them red hot and fiery like it selfe Thus the more wee by beliefe are vnited with God in Christ the more doth his vertue or power worke vpon vs both in conforming vs to himselfe and in doing otherwise what euer is behoouefull There are sundry things in regard whereof this so excellent power hath wrought and doth worke in beleeuers and some things in regard whereof it is ready to worke further What a power is that which doth so change them and make them Lambes of Lyons chaste and sober of silthy and intemperate humble of proud a thing more hard then for a Cammell to passe by the eye of a needle Secondly to continue and promote the worke of sanctification in vs who are carnall sold vnder sinne a thing no lesse strange then to keepe in fire and make it burne higher and higher on the water Thirdly the quickning of vs with heauenly desires and holy affections is no small power neither is it lesse wonderfull then to see Iron and Lead flying vpward were it no lesse frequently wrought then the other Againe what a power is it that inwardly confirmeth and strengtheneth vs that we are not ouercome yea that doth chaine vp these spirits of darkenesse that they are not able disturbantly to assayle vs these things are daily done in vs. Now this power is ready to worke in times to come our deliuerance from all euils the further supply of graces which we yet finde our selues to want the further healing of our sinful natures the full redemption of our soules and bodies Vse 1 The Vse is first to stirre vs vp to thankfulnesse who haue found the power of God working thus for vs yea that it is with vs to worke further for vs what euer belongeth to our saluation They who did finde Christs miracles power casting out diuels in them healing Leprosies they were bound to praise him but we are epitomies of all his miraculous cures in healing vs hee doth shew them all Dumbe spirits deafe spirits crooked spirits who doe so hold the ioynts of our hearts downewards that they cannot looke vp Leprosies Lunacies c. that is done in vs which answereth them all but that his power should be still toward vs to worke further things in our behalfe this is matter of much reioycing Feare not thou whose heart beleeueth in fire and water he is with thee to deliuer thee if thou doest see no footesteps or prints of some graces in thy selfe which thou much desirest that power is with thee which calleth and maketh the things which are not stand forth as if they were If thou hast sinfull inclinations of neuer such strength and continuance that power is with thee which can dry vp these issues and heale infirmities of longest continuance Vse 2 Secondly let vs labour as we will haue this power worke more and more in vs so to grow vp in beliefe Christ could not show his apparant miraculous power where vnbeliefe hindred so he will not display this power in those who labour not by faith to giue him glory It is one thing to know this power another thing to haue this power working in vs The meanes of the former were aboue briefely touched It shall not be amisse to mention some also concerning this latter The first is I say growing vp in faith The second is a conscience of our owne inabilitie Saint Paul was full of of this we are not able to thinke a thought when we were of no strength As one must haue conscience of his folly before he can be made wise so before we can haue the power of God worke in vs and strengthen vs we must be conscious of our own vtterinability to euery good word and worke Thirdly we must submit our selues to all kinde of weake estates and conditions into which God shall leade vs for God doth commonly manifest his power in infirmities as Paul speaketh 2 Cor. 12. Lastly we must glorifie this power in that it doth or hath wrought for vs this is Pauls practise euery where I can doe euery thing Christ strengthning me I striue through the power that worketh in me mightily Coloss 1. vlt. Doct. 3 Obserue lastly that it is the effectuall working of Gods almighty power which bringeth vs to beleeue The Gospell is called the power of God that is an instrument of Gods almighty power which worketh faith in vs to saluation So Col. 2.12 Faith is said to be of Gods effectuall working and 2 Cor. 4.6 God who brought light out of darkenesse is said to haue shined into our hearts and to haue inlightned vs with the knowledge of Gods glory in
maketh God say I will worke Conuersion Faith Repeâ—tance in such a Person if he will If the liberty of Will stand in such a power free for exercise then Christ had not liberty or freedome of will for God the Sonne owing it as a conioyned instrument to it selfe guydance in euery thing should it haue failed in any circumstance of due obedience God himselfe should haue beene guilty Now Christ had liberty and such as is the ground not onely of working that which is good praise-worthy but that which was in some sort meritorious But we will not prosecute these points which wee shall haue occasion in other places to vnfolde The truth is that whether wee looke at the preparation God maketh in some or at the faith it selfe both are wonderfull What a power is that which shaketh the hearts of the most secure sinners It is a strong winde which shaketh an Oake but to bring a heart like the Iaylors to tremble is a matter arguing a mighty power Againe to giue a hand or eye to one blinde and maymed were much but the hand and eye of faith great is the powerby which they are restored Vse 1 Wherefore let vs looke to him who hath thus mightily brought vs to belieue that hee would finish our faith by the same power the same power which maketh these things conserueth them also happy is he who doth see this power ready to confirme him in belieuing to the end Vse 2 Wee see how they are deceiued who make God by his grace to conuert vs so that he leaueth it in our power whether wee will come to him by faith or no As if God did set his grace forth as Chapmen doe wares which the Customer may choose whether he will buy or no But who can resist in that which Gods Almighty power is put forth to worke Could his power be resisted it were not almightie Lastly we may see hence how many persons deceiue themselues who thinke Faith but a matter of opinion or an imagination of things absent who though they neuer felt the power of God working in them yet perswade themselues they haue faith as well as another as if it were so sleight a thing which no lesse power must worke in vs then that which raised Christ from the dead But hauing thus dispatched the point for common edification I will for the benefit of such who are more ripe in vnderstanding set downe my iudgment in these three points following See Page 353. at this marke ☞ VERSE 20 Now followeth the Description of that power which brought them to beleeue from that which it wrought in Christ our head viz. 1. His resurrection which is set downe from the state in which he was raised raising him from the dead 2. The exaltation of Christ which his power wrought in which we are to marke first the kingly power he hath receiued and set him at his right hand secondly the place where he hath it in the heauens aboue these visible heauens for so the word signifieth Thirdly the persons which are of two sorts first those who are subiect to this power as it is more generally taken verse 21. and part of the 22 Secondly those who are subiect to his power as it is in speciall manner tempered with grace in the words following A head to his Church the more particular consideration whereof shall not here be vnfolded First to cleare this 20.21 verses and part of the 22. ver First we must marke that this which is a word hauing reference to the efficacie or effectuall working of mighty power which was wrought in Christ when he was now raised from the dead As if it were not his minde to expresse a power like it for kinde so much as the selfe-same singular working which was wrought in our head Secondly to vnderstand the raising him from the dead we must know what death here is meant and in what it standeth Secondly what this resurrection includeth Christ suffered a supernaturall death so farre as might stand with the vnitie of his manhood to the person of God the Sonne and with the holinesse of his nature but here is onely meant that naturall death which did a time hold his humane nature in the state of it This death stood first in seperation of naturall soule body Secondly in the losse of all that sensitiue life which the soule caused and continued in the body Thirdly in the ceasing of all actions wrought by the body as an instrument Fourthly in a desire to be againe conioyned vnto the body Now then the resurrection is such a worke of Gods power which brought againe the soule of Christ to that body from which it had beene a little diuorced which caused it bring forth life in that body worke by it as an instrument ioyned with it finally ioy in the coniunction of it For better clearing Christs exaltation we must first know what it is to be set at Gods right hand Secondly what heauens are here to be vnderstood Thirdly what persons are meant by principalities powers Fourthly what is meant by putting all things vnder his feete For the first Saint Paul and Peter doe conster it by raigning immediately ouer euery creature till the mysterie of our redemption shall be finished 1 Cor. 15.25 compared with Psal 110.1 So to the Hebrewes he doth conster it the setting Christ in the throne of maiestie Heb. 1.3.8.1 Heb. 12.2 At the right hand of the throne of God Saint Peter maketh it all one with making him Christ and Lord See Acts 2.35.36 Ch. 5.31 But for the further opening we must know 1. What it is that is giuen 2. To whom and in what respect 3. How long it is to continue To the first I answere that it is not the might of diuine soueraigntie ouer the creature for this doth so follow the nature of God that it is necessary with euery person that hath this nature This the Sonne could not relinquâ—sh this he cannot be taken vnto as which doth necessarily agree to him as God blessed for euer What is it then A right of executing immediately and in a manner appropriate to this person the soueraigne dominion of God ouer euery creature So that though the Father and Spirit haue a right and soueraigntie ouer the creature yet they doe not immediately execute this in such sort as the Sonne doth which maketh Christ say Iohn 5.22 The Father iudgeth none but hath giuen all iudgement vnto the Sonne The Sonne by voluntary dispensation sent by the Father did empty himselfe and lay aside not onely the right of hauing dominion ouer euery creature but of exercising and showing it forth in that nature he had assumed The Father by voluntary dispensation doth resigne to the Sonne the immediate execution of all power ouer euery creature till the time that all things be subdued vnder him This right the one relinquished in the time of his humiliation the other doth answerably leaue a time for the
an edge vpon our thankesgiuing Least we should forget this dutie to God God hath left some trouble some remainders like the weather in ache of a wrested ioynt when now it is restored How thankefully would wee take it to be set free from the drakenesse deadnesse sensuality earthly mindednesse which we still finde as a clog and chaine to the spirits of vs If this would be so gratefull to be set free from circumstances which molest vs onely how much more is that our substanciall deliuerance from the reuenging iustice of God from the power of the diuell holding vs vnder the curse from the power of our conscience iustly condemning vs from the power of sinne commanding as King how much more is this to be extolled This mercy was not showed to the Angels creatures more excellent then our selues Should one set vs free from the state of Villenage or ransome vs from the Gallies we could not think our selues thankfull enough to them much lesse can wee euer be thankefull enough for this benefit Vse 2 It should stirre vp spirituall ioy Looke Isa 44.23 where the insensible creatures are called vpon to reioyce for the redemption of Gods people when they were redeemed from Babell the ioy did put them into an extasie they knew not whither they were a sleepe or a wake Let vs pray to God to moue the scales from our eyes and take the vaile from our hearts which will not let vs reioyce in so excellent mercy It followeth Through his bloud Obserue what it is by which wee are ransomed and redeemed euen the bloud of Christ This was it which in the bloud of all the Sacrifices was prefigured We are redeemed saith Peter not with siluer or gold but with the bloud of Christ a lambe vndefiled When any are captiue here and there we haue but two waies vsually by which we redeeme them The first is by force of armes when we powerfully rescue them the other is by course of iustice when wee send some ransome and by way of change set them free For with-draw that voluntary couenant who doubteth but that had the creature kept his innocency a thousand yeares God was free to haue annihilated him Now it is in vaine to dispute what God might haue done by absolute power for God may out of his absolute soueraignty not haue punished Adams sinne both because it was against himselfe not others to whom he is tyed to doe iustice and especially for that the demonstration of his reuenging iustice springeth not from the necessity of his nature but from his voluntary disposition as well as the giuing life perpetuall to obedience for a certaine space performed And finally because God is able were he pleased to shew this power to turne it to his glory which mens impotency not attaining maketh them that they cannot alwaies with iustice forgiue euen that in which themselues are trespassed Yet seeing God hath determined that his iustice shall take her reuenge if by breach of couenant she be wronged hee cannot but execute punishment neither may he set vs free from the same but so as wronged iustice may receiue satisfaction Againe we know which maketh the Scripture say it was meete and necessary that Christ should be consecrated through suffering that he should suffer and so enter his glory See Luke 24.26 Heb. 2.17 Death corporall and spirituall such as is a punishment of sinne but not sinfull Desertion not in regard of vnion and sustentation but of consolation Impression of wrath death being made as seruiceable for our good and the feare of it being taken away by him who hath tasted it for vs and swallowed it vp into victory We know that he hath by way of ransome redeemed vs as being the fittest way both to deliuer vs out of his grace freely and yet to show himselfe iust in so iustifying or redeeming of vs See Rom. 3.25 For further opening this point Marke two things 1. What is vnderstood by Christ his bloud 2. How it hath set vs free from bondage By his bloudy death vpon the crosse or his bloudy and cursed death the Scripture maketh vs redeemed By his death Heb. 9.12 and by yeelding himselfe to be made a curse for vs Gal. 3.13 the commandement giuen to Christ being this That he should lay downe his life for our redemption For looke as a surety must pay in such death as the Law inflicteth on sinners such death as is ioyned with the curse As he was our surety and vndertooke to answer our sinnes the God-head did but sustaine him that he should not be swallowed vp of it as the brasen couering of the Alter did make it fit to endure that materiall fire 3. The assault of those impure spirits for the houre or time for all those powers of darkenesse was then come when this his redemptory suffering approached Christ our surety was to take vpon him our debt of death both corporall and spirituall so farre as he might neither the vnion of his person nor yet the holinesse of his nature any whit diminished The Scripture doth mention his bloud so frequently both because this circumstance is most sensible and was the body in which all the typicall bloud of sacrifices in the Law had his accomplishment And Ergo as when wee reade that Christ was flesh we must not thinke as Apollinarius that he tooke no soule so when we reade his bloud shed or bodily death wee must not thinke that he dyed not a spirituall death in soule also The fathers who denyed that he dyed in soule deny it not absolutely but after a sort viz. that he dyed not such a death in soule as did destroy the essentiall life of it like as death bodily doth the life of the body nor yet any such death as did either separate his soule from vnion with God or did imply any sinfull corruption as it did in vs whose soules are dead in sinnes and trespasses Now this death is it by meanes whereof Gods grace doth set vs free and that in most iust manner First from the guilt of sinne in as much as it doth pacifie and satisfie iustice her displeasure against sinne This obedience of that great God our Sauiour being farre more effectuall to please and satisfie then the sinne of the whole world could be to displease and prouoke iustice against vs For though it be finite in it selfe yet in the person it becommeth infinite for the value of it Hence it is that God that is God as now in his reuenging iustice is gone forth is said to smell a sauour of rest in the death of Christ and by Christs being put vnder the Law or curse of Gods reuenging iustice made manifest in the Law we are said to be redeemed from the Law or curse as by an al-sufficient ransome accepted of iustice Secondly Now this bloud or death doth free vs from the Diuell for Sathans power ouer vs was by reason of sin and the punishment due to it from the
the meaning and parts of it and so come to the instructions which it affordeth For the dependance of it on that which goeth before it may seem brought in either as an explication of those words in the verse before the mystery of his Will or as an effect intended by some thing which is in the former verse reported The first sense is to be taken vp after this sort God hath opened to vs the mystery of his will out of his gracious pleasure Where I meane nothing by the mystery of his will but that he meant in fulnesse of time to gather to head in Christ with those things already in heauen all things in earth euen a vniuersall Church through the face of the earth this cannot as I thinke be an exposition of those former words For to say nothing that the Glosse is harder then the Text words which are adioyned by way of construction are not commonly so farre remooued from them they conster as you may see in the 7. and 13. verses of this Chapter and all abroad Againe the Apostle by other equiualent termes in the 13. verse doth open what he meaneth by the mystery of Gods will viz. no other thing then the word of truth and Gospell of saluation Thirdly that mystery made knowne did worke in them all wisedome and vnderstanding made them wise in good full measure to saluation but the knowledge of this that God would call and gather to his Christ an Vniuersall Church in earth is such a point in which men made wise to saluation were long ignorant as Peter himselfe Now then if it be no explanation then must it depend on the former as an effect intended and flowing from something before mentioned Now the matters in the verse precedent are but two First the reuealing of the Gospell to Paul with some others Secondly the gracious good will which God did purpose within himselfe concerning this benefit of opening his hidden sauing wisedome to the sonnes of men Some ioyne it with the former God did open to vs Iewes and Gentiles the Gospell that thus hee might in that full time which he had appointed gather to all things now in heauen when he wrote all the things in earth also euen a Church vniuersall But neither would I subscribe to this exposition For first it taketh the persons to whom God is said to haue opened the mystery to be both Iewes Gentiles yea Gentiles principally whereas Paul verse 12. seemeth to appropriate this passage of his Epistle from the 7. verse to the 13 verse vnto the Iewes only Secondly this taketh that fulnesse of times to note the fulnesse of that particular season wherein God had purposed to publish his sauing wisedome to the Gentiles but the Text hath it not the fulnes of any certain time as in Gal. 4.3 but the fulnesse of times indefinitely and vniuersally Thirdly the publishing of the Gospell to all Nations did not gather those iust spirits before in heauen but here they are as properly said to be gathered into Christ their head as the things on earth as when God is said to reconcile all things in the bloud of Christ as well the things in heauen as the things in earth reconciliation doth as properly agree to the heauenly things as earthlie so here by proportion for otherwise he would haue said that he might gather to all things which were now ioyned to their head in heauen all the things in earth also Lastly all in earth through all times and places were not gathered by that first publishing the Gospell to Iew and Gentile but all who then were ordayned to life through the whole world Now these are not al absolutely but respectiuely in comparison of that few and small remnant which out of our Nation God sometime gleaned It remaineth then that these words come in as showing the intended effect which God did ayme at in his gracious purpose of opening the hidden sauing wisedome to the sonnes of men viz. that thus he might in the fulnesse of those seasons which himselfe in wisedome fore-appointed haue gathered to a head in his Christ all things both those who now were by hauing this reuelation gathered in heauen and all the things which are in earth through all places and times to the end of the world This I take to be the truest coherence both because gathering to a head in Christ is the effect to which God doth destinate this gracious purpose of opening the Gospell and also for that this purpose of opening the Gospell outwardly and inwardly or at least inwardly is extended to euery one through all ages of the world who is to be vnited as a member to Christ the head so that no more nor fewer haue beene are or shall be gathered then those whom God did purpose to teach in euery generation Lastly the words fit no sense but this which to shew we must search a little the meaning of them First touching the time Secondly the thing to be done in time In the time two things must be opened first what is meant by dispensation secondly by fulnesse of times Dispensation is a word taken from Stewards and such as haue the keeping of things in common and are to disâ—ribute them as they see fit for singular persons and occasions To dispense then is to distribute that I haue in common as is fitting in wisedome to persons and occasions in particular Now the dispensation of times is put by a Meton of the adiunct for fulnes of times wisely dispensed The fulnesse of times indefinitely vnuiuersally noting the consummation of all those seasons succesciuely which God had appointed for the gathering of his children In the thing to be done marke the Action that God might gather to a head in Christ that is the force of the word Secondly marke the Obiect of this action all things that is all persons who in Gods counsell belonged as members making that body whereof Christ is head Thirdly Note the point as it were in which all are to be gathered into one or vnited in Christ in him Hauing propounded the obiect he doth explaine them by a distribution taken from the place all things which now are in heauen with Christ gloriously conioyned to him and all who are in earth that is who are in all places and all times to be gathered to Christ in the earth The summe of them is thus much God I told you did open to vs the Gospell of saluation which thing he did according to that his gracious pleasure whereby it pleased him to open it to all his chosen which he purposed freely within himselfe that thus by opening his will he might in the consummation of all those seasons which his wisedome hath dispensed that he might I say haue gathered as it were to a head all things in Christ both those members who had in their times this Mistery reuealed to them and are now gloriously vnited to him in the heauens and all those who by
be partakers in his spirit Hearing is euery where made the beginning of our comming to God He that heareth and learneth from the father Ioh. 6. If ye haue heard and learned Christ as the truth is in Christ Ephes 4.21 The word hath beene fruitfull in you from what time you heard c. Col. 1. This was the sense by which first death entred Eue hearing the Serpent was seduced and this is the sense by which wee are restored Looke as the ground cannot be quickned with fruits till it receiue seede and the dewes from heauen no more can our soyle be quickned with the spirit and fruits of the spirit till by hearing it hath taken in this seede immortall drunke in this heauenly shower of Gods word Now it is not euery hearing which is accompanied with the spirit but hearing with the heart so as the heart is affected to doe that it heareth There is a hearing with the eare bodily thus many may heare who doe not vnderstand Ergo heare doe not heare If out-landish men were here such as did onely know their owne forraigne language we might talke lowd enough in English not fearing their hearing of vs. There is a hearing ioyned with vnderstanding when yet the heart is not affected to doe after it and this hearing is no hearing also If one heare vs asking him to doe this or that if he haue no minde to performe it we say hee cannot heare on that side It must Ergo be such hearing as Lydea heard with whose heart God opened to attend to Pauls preaching Vse 1 The Vse of this is to let vs see that where there is much hearing yet the word is not there heard as it should be Who commeth to haue his heart burn within him to be filled with the spirit by hearing by being taught being admonished It is pittifull We may obserue some like Iudas who was when now he had heard Christ and taken the sop he was filled but with Sathan they are viler after hearing then before the most like children when Schooling-time is ended Nay it is to be feared that some with hearing are growne past hearing as those who dwell neere the continuall roaring of mighty waters they waxe deafe through continuall hearing such vehement noyse so that they cannot heare any thing at all so many the sound of Gods word hath so long beatē their eares that they cannot discerne any thing in it what euer is spoken Vse 2 Secondly this must teach vs to attend on hearing Wouldst thou keepe the spirit from being quenched despise not prophecie hearing the Scriptures opened to thy vse Euen as the Conduit-pipes carry the water hither and thither so doth the word conueigh the graces of the spirit into our hearts It is a peale to bed when men can be without hearing not feeling neede of it as some times they haue done Doct. 2 Secondly obserue what word heard bringeth vs the quickning spirit the word of the Gospell A mans drooping heart vpon the comming of some good newes to him it feeleth as it were new spirits returne to it so our dead hearts when God hath made this glad tydings of saluation and pardon of sinne be brought them there doth returne to them a quickning spirit of peace and ioy vnspeakeable and glorious Receiued you the Spirit by hearing the Law or by the Doctrine of faith preached Gal. 3.3 And for this cause the ministery of the Gospell is called the ministery of the Spirit not of the Letter because this doctrine doth onely bring vs to receiue the quickning spirit which doth worke in vs a life eternall The Law may bring vs to feele our selues dead Rom. 7. but it cannot quicken any Though when the Gospell hath now quickned vs it may instruct vs reforme vs yea delight vs in the inner man Rom. 7. many things may helpe vs when now wee liue which could not be meanes of restoring vs from death to life But it may be obiected the Gospell is said a sauer of death as well as the Law is said a a killing letter I answere The Gospell is said so not that directly the nature of it is to kill but by accident of mens corruption who reiect and will not obey it it turneth to their further condemnation As the Kings pardon cannot kill any by it selfe yet despised by a malefactor it may double his guilt and bring him to more hasty and fearefull execution So the gracious pardon of God offered in the Gospell killeth not any by it selfe saueth many who receiue it yet despised it may by occasion worke heauier death and destruction But the Law doth of it owne nature hold a man now in state of sinne vnder death and condemnation and cannot of it selfe bring any to life who now hath offended The words I speake to you saith Christ they are spirit they are life Euen as the body of the sunne diffuseth as an instrument the beames of this materiall light so it is the Gospell that instrument of God by which hee sendeth out the light of his gracious spirit into our hearts Vse 1 The Vse of it is to stirre vs vp earnestly to desire this sincere milke of the Gospell Euen as there goeth out naturall spirits with the milke the babe draweth from the mother so the Lord doth accompany this word of his which the Church ministreth as milke with that supernaturall spirit which giueth quicknance to life euerlasting Euen as we doe daily renew our feeding to repaire the decay of naturall spirits in vs so must we neuer be weary of renewing and encreasing that supernaturall life and spirit which we haue receiued from Christ If thou hast the spirit heare that thou maist keepe it if thou wouldest haue it and wantest it attend on hearing remembring how the Eunuch receiued the spirit Acts 8. and how while Cornelius and his friends heard Peter opening the good word of saluation the holy Ghost did fall on them to the wonder of the beleeuing Iewes who accompanied Peter Doct. And here before wee passe to the generall Doctrine note from this that the Gospell is called the word of truth that all Gods promises made in Christ are true and faithfull They are Yea and Amen 2 Cor. 1. They are true and worthy all entertainement 1 Tim. 15. The whole word is true For like as the witnesse is like is the testimony or deposition which commeth from him Now God is faithfull and cannot lye but this is attributed to the Doctrine of the Gospel as agreeing to it with a certaine excellency before other parcels of the word For the Gospell is sometime called by generall names as a doctrine of godlinesse a Law a Testimony Sometime it is described by the author the Gospell of God sometime from the obiect the Gospell of Christ of the kingdome sometime from the property as an eternall Gospell a good word a true word as here sometime from effects as in the next words a Gospell of saluation Now it
is testified to be a word of truth after an eminent manner for three causes First it is occupied about Christ who is the truth and substance of all the shadowes legall which now are vanished Secondly the truth of this word is further confirmed to vs then the truth of any other by word by oath by the testimony of the great Apostle Christ Iesus by a iewry of solemne witnesses chosen for this purpose by a multitude of miracles Thirdly this property is the rather annexed to this Doctrine of the Gospell that thus our vnbeliefe might be holpen for our minde is corrupted with errour prone to any vnbeleefe but hard to beleeue these points so high aboue the naturall reach and apprehension of it Now as a Physitian doth say of his medicine that it is excellent not that it needeth commendations but that he may induce his Patient the better to take it So God and his Embassadours doe testifie of these things that they are true that wee might thus be brought to yeelde them beleefe But it may be obiected that word which biddeth many reprobates beleeue the forgiuenesse of their sinnes and life euerlasting that is not a word of truth but the Gospell doth so The reason of the former proposition is because that which biddeth me beleeue a lie cannot be true but to bid a reprobate beleeue his sins are forgiuen is to bid him beleeue a lye The summe put together commeth to this That word which biddeth a man perswade himselfe of that which is vntrue that is a lying word To beleeue that my sinnes are now pardoned me and that I am saued this is not the first act of faith but followeth them when now a man doth see himselfe to be iustified in Christ First I say this may be denied vnlesse I bid him perswade himselfe so with a minde of deceiuing him Abraham by Gods command was bound to perswade himselfe that Isaac was to dye vnder his owne hand yet was not that a lying word by which God spake to him because the intent of it was butto proue him Some say he was bound to thinke so vnlesse God should countermand and reuerse his former command Ans Abraham did absolutely beleeue it and Ergo did not comfort himselfe by thinking God might call backe his former precept but by considering that God could raise him from the dead Much more may God bid the reprobate belieue this or that while hee doth it but to euince their contumacy and doth see well how farre they are from belieuing any such matter Secondly I answere that the second part of the first reason is not true God doth bid them belieue on Christ to forgiuenes of fin he doth not bid any reprobate directly belieue that his sin is forgiuen Vse O then let vs take heed that we do not giue God the lye in al these things which he promiseth to vs Euery man will blesse himselfe from this iniquity from charging God with falshood in word yet no man is afraid to doe that with his deede which he trembleth to pronounce with his lips as wee may deny God not by word onely but by worke so wee may make him a lyer not onely by charging falshood on him by word of mouth but by our deed going away and not heeding all the grace he offereth vs in Christ He that beleeueth not maketh God a lyar 1 Ioh. 5.10 Should one promise me an hundred pound doing this or that though I should not tell him hee did but gull mee with words yet should I goe my way neuer heeding what had beene promised neuer endeauouring performance of the condition on which I might claime the benefit offered by doing this I should shew plainly that I did not take for truth that I heard spoken so it is betweene God promising to vs on belieuing and repenting and our turning our backes on him without endeauouring after these things Vse 2 This must strengthen our faith toward the promises of God O they are purer then siluer seauen times fined Should an honest man in telling vs any thing when he came to this or that which hee saw vs not easie to belieue should he intersert but this protestation that what he would tell vs he knew it most true we would the easlier receiue it and giue credit to it how much more when God doth condescend so farre to our infirmity as not onely to tell vs these things but to testifie to vs that they are truth it selfe Secondly it might be noted here that the Gospell is such a doctrine as worketh saluation Gods power to saluation it may well be called a good spell or word for it bringeth vs the tidings of all our good First it bringeth immortality and life to light Secondly it offereth vs the grace of forgiuenesse and life euerlasting Thirdly It is Gods instrument whereby hee worketh faith receiuing these things Fourthly it is the word of Grace which must build vs vp and bring vs to that blessed inheritance Acts 20.32 But I hasten to the things remaining in this verse Doct. 3 The 3d. general doctrine is that it is not enough to heare but we must belieue before we can be partaker of the good spirit of Christ Gal. 3 14. By faith we receiue the spirit of promise The Gentiles hauing heard and belieued God did giue them his spirit Acts 15.7.8 Hee that belieueth riuers of water shall flow from him which is spoken of that spirit which they receiue who belieue on Christ Iohn 7.28 This fore-promised spirit is first in the fulnes of it receiued by Christ our head Acts 2.33 and from Christ it commeth to vs for from his fulnesse wee receiue Grace for Grace Now looke as a member cannot receiue those spirits from the head which cause sense and motion in the body but they must be vnited with the head so it is heere wee cannot haue this spirit from Christ our head but wee must by this sinew or nerue of faith be vnited to him But how can we receiue the spirit by faith when we cannot belieue before we haue the spirit Some thinke that wee haue first actuall grace that is that the spirit as an ayde without vs doth make vs actually belieue that so the spirit afterward by habit of faith and all other sanctifying graces may come to dwell in vs. Now they would answere that though wee cannot belieue without the outward aide of the spirit yet we might belieue without the spirit by any supernaturall habit dwelling in vs but this is the error of the schoole for wee are said to haue a spirit of faith before we can bring forth the act of faith 2 Cor. 4. hauing the sefe-same spirit of Faith wee speake Againe no externe helpe can make vs bring foorth good fruit till it make vs first good trees and a blinde man may be â—ifted vp to see without a faculty of seeing as well as an vnbeleeuing man lifted vp to an act of Faith without a faculty
dominion toward his Church which is his Queeâ—e and spouse is more amiably tempered and neerly affected then is his gouernment ouer any other This will appeare by considering how much neerer and communicatiue he is to vs then to Angels creatures otherw se most excellent First looke as the naturall head and members are of the selfe-same speciall kinde for nature the head standeth of skinne flesh bones and so doe the members also thus it is that Christ is one with vs in regard he hath taken the selfe-same nature with vs standing as well of that which is outward and sensitiue as of that which is inward intellectuall In this he commeth neerer vs then Angels he tooke not the nature of Angels but the seede of Abraham Hebr. 2. Secondly Christ doth by his sufferings procure for vs all blessings spirituall and temporall maketh a purchase of them with his bloud Now he in his death respected not Angels in like kind that looke as Kings prouide many things for their Queenes which they doe not for other subiects so doth Christ for vs. Thirdly hee doth vnite vs to himselfe more neerely then Angels they are vnited to him by knowledge and loue such as doe come from the power of that vnderstanding and loue which they haue of their owne from the first creation but we are vnited heere by knowledge of faith and loue heereafter by glorious light loue such as Christ himselfe by his spirit begetteth in vs as the members of the body are vnited with nerues and sinnewes such bands as take their beginning from the head Fourthly hee doth communicate with vs that whole life of grace and glory which wee haue and shall receiue as the naturall members haue no sense or motion which floweth not into them from the head But the Angels haue a blessed life for the substance not comming to them by Christ considered as a mediator euen that blessed life in which first they were created that which commeth to them is onely an augmentation of happinesse their illumination and their ioy being in many regards much increased they who learne by that they obserue in the Church falling out what doe they heare thinke we by inioying the presence of God-man now ascended and glorified and they who ioy in heauen at the conuersion of one sinner how many waies by Christ is their ioy inlarged Fiftly hee doth not direct them as he doth vs hee doth gouerne and direct them as a King doth voluntary ready subiects by an externall signification of his will onely but he doth direct and moue vs outwardly by signifying his will inwardly by sending his spirit which might mooue vs with efficacy to that hee showeth as a naturall head doth the members of it Sixtly and lastly he doth not confirme them as he confirmeth vs for he hath neither gotten by his death for them this grace of perseuerance to the end neyther doth hee shadow them and follow them with ayds outward and inward as hee doth vs left our faith should be preuailed against they haue beene no doubt confirmed from the beginning both by force of their election preuenting them with actuall grace which made them with effect execute what euer thing it was in which it pleased God to proue their obedience if they haue any confirmation from Christ their King it is such an one as doth make them strong to subdue euill Angels or any opposing them in businesses in which their ministery by Christ is imployed such an one may be gathered Dan. 10.13 Vse 1 First then seeing Christ is giuen vs as a head so neerely and communicatiuely ioyned vnto vs let vs abhorre that sacriledgious vsurpation which the Pope committeth while hee challengeth vs to be head of the Church That which the scripture doth attribute as proper to Christ is not to be giuen to any other But they distinguish that the Scripture maketh Christ the principall and inuisible head but this hinders not why there should not be a visible secondary ministeriall head Ans There needeth not a ministeriall head to supply Christs bodily absence For as Kings are in body present at Court onely and yet well enough gouerne their bodies politicke So Christ in regard of his bodily presence in heauen can well enough rule that part of his body in earth without the supply of a visible head Were the Pope a ministeriall head hee might doe that which the principall whose roome he supplieth as Viceroyes do that in the kingdomes ouer which they are set which the Kings might do in their owne persons whose roomes they supply But the Pope cannot doe any inward thing which the head of the Church is to perform 3. Were there a ministeriall head there should be a Lord-like power ouer part of the Church out of Christs person in some other creature then should there be more Lords then one contrary to that in 1 Cor. 12.5 There are diuisions of ministeries but one Lord. Looke as great Lords in earth haue in their houses ministeries of more lesse honor from the steward to the skullerie but no Lord-like or Master-like power in any beside themselues so is in Christ and his Church which is the house of God wherin he is the Lord Apostles others hauing more or lesse honourable seruices but no master-like power ouer the meanest of their fellow-seruants Vse 2 Wee see hence the great grace of Christ who doth so neerely vnite himselfe with vs. Kings in earth the neerer they come to any Subiect the more they show their loue but this is the greatest grace they can show when they make themselues to become one with any of their subiects Thus Christ could not shew vs greater grace then to make vs one with himselfe as a coniugall head ruling ouer vs. We see hence that wee may assure our selues we shall lacke nothing who haue Christ become a head to vs in so neere and communicatiue sort as this is There are some officiall parts in the body which haue that they haue not for themselues onely but for the whole body Thus the Stomacke hath meates the Liuer blood such is the Head Now it were an vnnaturall part for these to keepe that they haue to themselues as for the Liuer to keepe in al the bloud and not impart it by veines to the rest of the body so Christ who can doe nothing which doth not beseeme him he hauing for all of vs the fulnesse of grace and glory according to that Psal 16.2 My good is for the Saints he cannot but be most ready to communicate with vs euery thing that is good onely let vs renew our faith and repentance that so we stop not the passage of this spirit from him our head If the naturall head of the naturall body be neuer so full of spirits if the vessels which conueigh it be once obstructed as in the Palsey the body then is without sense and motion Wee may apply it to our selues c. Obserue secondly that he saith