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
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
my soule Psal 66.16 I will daily tell of thy righteousnesse We count it ingratitude in men when they will smother benefits and neuer be knowne to other of whom they haue receiued them 3. There must be an endeauouring of requiting Gods loue by answering his benefits with thankefull duty by walking worthy of them What shall I repay the Lord for all his benefits vpon me Thus wee count him vnthankfull who doth not bend himselfe to requite loue with the like so farre as ability reacheth Now for meanes disposing vs this way we must labour first to know and keepe in remembrance Gods benefits that which is forgotten is not knowne for the present nothing vnknowne affecteth or moueth the will A danger vnknowne maketh vs not afraid a benefit vnknowne maketh vs not ioyfull or thankefull Hence it was that holy men often made Catalogues of Gods benefits and repeated them to their soules See Psal 103. My soule praise the Lord forget not all his benefits Secondly Men must labour their hearts to a sense and feeling of the worth of the benefits which they enioy for not hauing benefits but esteeming and knowing the worth of them maketh thankefull Now in this we greatly faile for our corrupt natures heede nothing they enioy like the eye in this regard which seeth nothing that lyeth on it but taken away some distance doth brightly discerne it So we when good things are taken away know them well which we see not to be such benefits while we enioy them Againe the plentifull vse of the best things breedeth a satietie and maketh them no dainties And hence it commeth that good things which are commonly and constantly with vs are not regarded Let vs therfore the rather practise this second rule for the neglect of it maketh vs want our comfort while we possesse things for who can take ioy in that he esteemeth not and it maketh vs haue double griefe when now they are remoued for then the conscience of our carelesnesse doth bite and sting vs. A third rule is still to labour to be poore in spirit and keepe the conscience of our owne vnworthinesse that we may still know our selues to be lesse then the least of Gods mercies as Iacob said Hunger is sauce which maketh euery thing well tasted So this pouerty of spirit maketh the least blessing seeme great toward vs. The humbled poore take the least scraps thankfully Vse 1 The Vse of this is first to rebuke our deadnesse in whose hearts are no affections in whose mouthes are no words magnifying the Lord for his continuall mercies If men doe vs small fauours especially if they be of countenance and authority O how we thinke our selues beholding our mouthes runne ouer in speaking of their courtesie we giue them a thousand thankes we professe our selues at their commands Out alas that being thus one to another wee should offer God such measure as we doe But this exceedeth all the rest that because God doth constantly continue to vs benefits that therefore we should slacken our thankfull duty If one giue vs 20. pound one time onely we thanke him but to giue it vs yearely for twenty yeares together this is farre more thanks-worthy to giue it vs as an inheritance for euer this is most of all obliging vs Thus it is with Gods benefits which hee constantly leaseth out to vs and maketh them as it were a free-hold with vs. We for these euen in this consideration should most extoll him Vse 2 Let vs in the second place stirre our selues vp to be thankefull It is Gods fine and rent euery thing which he requireth for his benefits Call on mee in the day of thy trouble I will deliuer thee and thou shalt glorifie me We would not forfeit any thing worth the holding for non-payment of rent Let vs take heed lest for want of thankefulnesse we giue God occasion to re-enter and dispossesse vs of all good things we enioy The God and Father of our Lord Iesus Christ Doct. 2 Obserue first particularly that euery Christian heart is to magnifie God in that he hath beene the God of Christ our Lord. This doth the Apostle who doth not say Blessed be God the Father for blessing of vs but first Blessed be the God of our Lord Iesus Christ Before hee commeth to consider what God was to himselfe with the rest of beleeuers hee doth extoll him for that hee was to Christ the head Which doctrine before wee can prosecute profitably it is fit to vnfold what this doth comprehend to be the God of any for this opened we shall conceiue more cleerely the equity of this that wee are to be thankefull in this regard This is a fundamentall fauour whence all other doe spring and it conteyneth the eternall loue of God louing vs and predestinating vs to supernaturall happinesse as likewise euery subordinate grace by which it is executed First therefore the fore-knowledge and predestinating Christ as man to the grace of personall vnion and glorious office of a Mediatour of which we haue 1 Pet. 1.20 this commeth heere to be conceiued I haue sheepe that are mine which are not of this sheepe-fold saith Christ where we see that we are Gods Ioh. 10.18 Heb. 2.10 Heb. 7.26 Heb. 4.89 and God ours before we are called euen by predestination Secondly Christs calling of which is spoken Hebr. 5.1 and the confederation entred with our mediatour wherein God required on his part the fulfilling of righteousnes so far as serued to qualifie his person that he might be a fit high Priest Isa 53.10.11 and especially the offering his body that is his soule and body by the cursed death of the crosse wherin God promised on his part that he would be with him to strengthen him and deliuer him from all euill and to crowne him with glory yea that all his seede should be blessed with righteousnesse and life through him The Scripture is plentifull to prooue that it is all kinde of blessednesse to haue God for our God Now then if we be members with Christ our head haue we not cause to be thankefull to God euen in this respect that he hath been and is his God The ancient Church did magnifie God that hee had made himselfe the God of Abraham Isaak and Iacob their forefathers how much more reason is there for vs to glorifie him in this regard that he is the head of Christ our Lord Againe if any man should helpe and deliuer from great euils some of our friends should doe them many fauours would we not returne them in this consideration thanks and much commend them If Christ be deare vnto vs we must needs blesse and praise the Lord inasmuch as hee hath beene a God assisting preseruing and is a God glorifying our Lord and Sauiour In the head of Christ lay all our happinesse had not God beene a God to him and couered it in the day of battell wee had all of vs perished all our supernaturall happinesse stood and
iustice of God Col. 2. By his crosse he triumphed ouer spoiled principalities c. By death he destroyed him that had the power of executing death Thirdly this death doth obtaine the spirit to be giuen vs which doth free vs from the captiuitie of lusts and inable vs to finde liberty in actions of godlinesse Christ was put vnder the Law that we might be redeemed and receiue the spirit of God This spirit is that life of the world for which he did suffer death as the Gospell speaketh Last of all through this death we haue deliuerance from all euils so that all teares in Gods time shall be wiped from our eyes and in the meane while all our sufferings are so changed that they are not effects of Gods reuenging iustice to destroy vs but they are such things in which God doth offer himselfe as a father intending to make vs partake further by meanes of them in the quiet fruit of righteousnesse Vse 1 The Vses of this are manifold 1. It letteth vs see that loue of Christ to dye for vs when now we did practise nothing but open hostility against him Rom. 5. Vse 2 Againe we see how fitly that is spoken of this bloud that it cryeth for better things then the bloud of Abell This doth appease reuenge not prouoke it this doth call for all kinde of blessings Wherefore let vs get our consciences sprinkled with this and flye to it by faith as they were wont to the sanctuary to the hornes of the alter for this is our true refuge in euery necessitie This doth shew vs how we should esteeme of all those benefits as remission of sinne c. which are purchased by it Things bought at high price we doe esteeme of them accordingly Many will not come out of their vanity but leaue the thing as not worth the taking which Christ hath purchased with his dearest bloud Knowing that you are redeemed from your vaine conuersation not with siluer and gold but with the bloud of Christ a Lambe vndefiled Doct. Remission of sinnes out of his rich grace Whence obserue First that to haue our sinne forgiuen is to be redeemed Reconciliation Redemption Remission Iustification One thing in regard of diuers respects diuersly named or set free from all euill That which before he called Redemption is here called Remission of sinne Our naturall estate if it be considered as a spirituall bondage Christ his deliuerance is redemption but if it be considered as a state in which we stand guilty and vnder punishment of the Law then Christ his deliuerance is the procuring of remission of sinne and they cannot but be one in substance though in reason and consideration they differ For what is forgiuenesse of sinne but an act of grace acquitting vs from all the guilt and the whole punishment of all our sinne And as we did speake of redemption so we may speake of remission For though the sentence of pardon be wholly and at once passed to vs yet the execution of the sentence is heere begun only and shall then be consummate when euery teare shall be wiped from our eyes in which regard we may grant without any danger of Popery that in the life to come euen at the time of Christs appearing to refresh vs or to reanimate our bodies by the returne of the soule to them that euen then sinnes shall be blotted forth that is the sentence which had absolued vs from all the punishment and consequences of sinne shall then be fully executed Againe the force of this remission is such that it setteth men free from the condemnation of Gods iustice in the Law from that power of the Deuill and my conscience condemning of mee from the life and power of sinne which is the death of the soule from all miseries and death which come in as a wages of sinne Vse This then should stirre vs vp to seeke remission of sin it is to be redeemed or set free from all euill to get our sin forgiuen therefore Dauid saith Blessed is the man whose sinne is forgiuen to whom God imputeth not sinne Looke as Malefactors will turne euery stone make all their friends they haue to get a pardon for their liues so would wee bestirre vs to get this pardon which once gotten we shall be sure to haue in Gods time all teares wiped from our eyes we shall see our selues deliuered from all euill Obserue secondly that euery belieuer in Christ receiueth forgiuenesse of his sinnes though by nature wee are in our sinnes lie in euill of guilt and punishment yet once getting faith on Christs bloud we are iustified we haue forgiuenesse of sin are accepted as righteous to life through Christ his obedience though the one is named yet the other is by a Synecdoche to be conceiued Euen as Kings to shew their clemency in entring their reignes they giue out free pardons to many kinde of trespasses so God to glorifie his mercy it pleaseth him to giue to vs in Christ the forgiuenesse of all our sinnes My meaning here is to speake precisely of remission of sinne as it is distinguished from imputing righteousnesse which I conceiue as a distinct part concurring in our iustification About this then we will inquire three points 1. In what order we haue it 2. What is the extent or latitude of it in respect of sinne and punishment 3. How we who haue it can be said to belieue the remission of our sinnes For the first as the supreame power of sauing or destroying is with God so of remitting and holding sinne vnremitted Wee are therefore to conceiue our remission first of all as in the gracious purpose of God toward vs who knoweth on whom hee will haue mercy and whom hee will harden as we thus had in Gods eternall purpose so we haue it giuen vs in time by way of execution First wee haue it giuen to Christ our Head for vs all for he being made sinne for vs euen as a suretie hauing all our debt layd on him hee could not be raised vp till now all our sins were done away Ergo Paul 1 Cor. 15. saith That if Christ were not risen we were still in our sinnes where hee maketh the cleering of vs all from sinne and Christ his resurrection to be accompanied one with the other Againe God did reconcile the world not imputing sinnes in Christ which could not be without remitting all their sinnes for whom his Christ did vndertake Besides were not our sinnes forgiuen in him we could not be raysed vp set in heauenly places with him for before we can haue quickning giuen vs in Christ we must haue pardon of sinne giuen vs. Further what did Christ shed his bloud for but that he might actually get the pardon of our sins Finally he doth distribute nothing to vs which by vertue of his obedience he receiueth not for vs. In the third place this remission is communicated from Christ to vs in manner following 1. Christ sendeth
meanes of this reuelation shall in all places and through all times to the end of the world be gathered vpon earth as it were to our head in him Doct. 1 Thus we haue to my conceit the most probable connexion and meaning of these words wee haue seene the parts also into which they may be diuided Now it remaineth that we come to the instructions First when he saith that in the fulnesse of times which God hath dispensed God will doe thus and thus obserue hence that God hath set seasons wherein hee will accomplish all his purposed will Eccles 3. Hee bringeth out euery thing beautifull in the season of it As he bringeth things naturall the Spring Summer Autumne Winter euery thing in season so in all the workes he will doe about his children whether it be the punishing of wickednesse for their sake the deliuering his children from euils the giuing them benefits he will bring them all forth in the fit appointed seasons The Cananite when his iniquity is full and ripe shall be visited Israell when 430. yeares expired shall be deliuered Exod. 12.41 When the 70. yeares are expired Dan. 9. Christ in the fulnesse of time shall be exhibited It cannot be but that God should both appoint times for euery purpose and execute in them the thing that he hath purposed To designe times is his prerogatiue As a Master of a family hath this power to set all times which he will haue this or that businesse taken in hand so Acts 1.7 Secondly Such is his wisdome that he onely knoweth how to appoint the fittest seasons for all his workes as the husband-man it is his wisedome or skill in husbandry which maketh him know the fittest seasons for Earing Sowing Setting Grafting and such like businesses Now looke as mans fidelity doth binde him if he hath said he will doe this or that at such a time to make his word good and doe it accordingly So Gods fidelity doth so binde him that he will not but most faithfully execute all that good he hath purposed to vs in the seasons which with himselfe hee hath dispensed thereunto Vse 1 The Vse is first to reproue our weakenesse who thinke God often to delay No God is not slacke as men count slacknesse he doth but waite his fit opportunities which his wisedome hath prefixed If the husbandman do not reape at Midsommer he is not said to delay reaping because it is not time to reape then So God who doth neuer stay but till the fit time come may not be said to delay To our sense it seemeth otherwise but wee must learne to iudge righteous iudgement How long it is fit for me to purge and when I must haue restoratiues giuen mee this the Physitian must prescribe Vse 2 Secondly We must learne to waite on God It is not fit we should teach him his time make him be at our call dance attendance at our wils Superiours would take it in great snuffe that their inferiours should offer them this measure Againe wee would not now in Winter haue Midsommer weather for it would not be kindely Thus in the winter-seasons of any tryall wee should not wish the sunshine of this or that blessing before our God doth see it may be seasonably bestowed remembring that the man who beleeueth must not make any preposterous hast Doct. 2 Obserue secondly that hee saith the gracious purpose of opening the Gospell is that wee might be gathered Obserue That God by opening to vs the Gospell doth bring vs to his Christ Cha. 4. He giueth a Pastor Teacher who may outwardly reueale these things that hee may gather his Saints knitting them to their head and one with another So he gaue the Priest Leuite and Prophet to this end How often saith Christ would I haue gathered thee as a hen doth her chickens vnder her wing and you would not Looke as the newes of a gracious Prince calleth together subiects who were fled vnder tyranny hither and thither So the opening to vs of this our King and Sauiour who must saue vs from sinne this doth make vs flye home to him as Pigeons vse to their owne lockers For the better vnderstanding of this point First we must know that by nature we are many waies dispersed and seuered Secondly the order in which we come to be gathered For the first wee are disioyned from God our father the prodigall is the type of vs who was now wandred from his fathers house and would needes be at his owne hand By nature all are without God Secondly we are scattered from Christ like Sheepe in the valleyes of death running after the Wolfe and leauing the Shepheard of our soules Thirdly we are diuided one from another a man being by nature a Wolfe to a man his feete being swift to shed bloud further then God restraineth Now for the order in which wee are gathered First the opening of the Gospell doth gather vs into one faith Secondly by faith as a spirituall sinnew or Nerue it doth vnite vs with Christ making vs to become one person with him as man and wife in Law make one person Thirdly It doth thus vnite vs with God as a woman marrying a mans naturall sonne becommeth vpon it daughter in law to him with whose sonne shee is one by marriage Yea we are so much neerer to God by how much God and Christ are more neerely vnited then any naturall sonne can be with his naturall Parent who cannot haue the selfe same singular being his father hath but one in kinde like vnto him and deriued from him Fourthly wee by being gathered to Christ are gathered to the whole body of Christ to all who exist vnder him by a kinde of pure subordination as Angels are spirituall generation from him as it is in all redeemed by him the Angels becomming ministring spirits for our good and wee most strictly knit with all both in heauen and earth already in Christ not onely that wee are vnder one head with them but we are quickned with one spirit and contained together as the members of a naturall body are both contained and quickned by one soule Nay wee are gathered to all who in Gods predestination belong to Christ As one borne of this or that man is not onely lincked with those brethren he hath in present but hath a respect of consanguinitie to all that may be begotten of him so it is with vs from what time Christ hath brought vs by a supernaturall natiuitie to be borne of him we haue a respect of meere coniunction to all who are in time to be brought to faith by him who can vnfold the society which the Gospell reuealed causeth Vse 1 The Vse is first to moue vs that we would consider of Gods gracious purpose according to which he reuealeth the doctrine of his Sonne to vs. What doe we it for but to bring you to Christ Euen as a friend which goeth betweene his louer and his loue so Christ sendeth vs with
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
Christ The spirit of God doth by his owne testimony in speciall manner confirme vs and assure vs this way Now for the other We know by this saith Saint Iohn that we are translated from death to life because we loue the brethren Now seeing it is the holy spirit dwelling in vs and Gods holy image in our soules which seale vp our saluation How should wee labour for the spirit and for holinesse without which none shall euer see God Had wee great matters to be conueied to vs though all were concluded and the instruments ready drawne yet wee could not rest till we had got all sure sealed so it is with vs we should not rest but seeke this holy spirit that we might see our heauenly inheritance safe and sure euen sealed within vs. Secondly We see by this that the seale is Gods holy spirit that God doth not intend by sealing to make our saluation certaine in it selfe but to vs also For he who sealeth vs with such a seale which we may know hee would haue vs assured in our selues touching that to which we are sealed But the spirit may be knowne of vs for that which is a signe manifesting other things to vs must needâ—s it selfe be manifest Now Saint Iohn saith By this we know God dwelleth in vs and we in him because he hath giuen vs of his spirit Vnreasonable Sheepe cannot know the markes wherewith they are marked but reasonable sheepe may know the seale wherewith they are sealed Thirdly we may gather how fearefull the state of such is who wil scoffe at the spirit at Purity Holinesse Surely as God hath his seale so the Deuill hath his when hee filleth men with darkenesse in middest of teaching hardens their hearts till they know not how to be ashamed and penitent filleth them with hatred and scorne of such as are more conscionable then themselues it is a presumption God hath giuen them vp to the power of Sathan that hee might seale them to eternall damnation VERSE 14 Who is the earnest of our Inheritance vntill that redemption purchased to the praise of his glory Hee commeth to describe the spirit more particularly from that which he is vnto vs. First for the words It is to be marked that he speaketh not of the spirit as a thing in the Neuter gender but vseth the article Masculine to point out the person of the spirit and our English relatiue who doth more distinctly answer to the Greeke then which This word Earnest is in the original tongues more large then our English and may signifie pledges pawnes hostages as well as earnest which is in contract of buying and selling onely exercised and is a giuing some small part of a sum to assure that the whole shall be tendred accordingly in due season Inheritance is put for that consummate inheritance of glory kept for vs in heauen 1 Pet. 1. Vntill the redemption not for the redemption it is the same proposition which we read chap. 4.30 The redemption is heere to be vnderstood not of that which we are said to haue ver 7. but of the redemption of the body or of the full liberty of the sonnes of God which is kept till that great day The summe is Ye are sealed with the spirit who is in you with his gifts and is vnto you as an earnest in hand assuring you that you shall haue that perfect inheritance bestowed on you yea it dwelleth with you as an earnest confirming you in this behalfe till that redemption of glory befall you which is purchased to the praise of Gods glorious mercy The parts are two First that the spirit is said to be an earnest of our inheritance Secondly the durance of time in those words to or vntill the redemption which is described from the property adioyned a redemption purchased secondly from the end to the praise of his glory Doct. 1 First then that he changeth the gender and speaketh of the spirit as a Person who is it is to be marked not onely as confirming the spirit to be a distinct person from the Father and the Sonne and also giuing vs to consider that we haue the person of the spirit dwelling with vs and the gifts and graces wrought in our soules It is not with the spirit and his gifts as with the Sunne and his light the body of the Sunne being in the heauens when the light is with vs heere in earth but wee are to conceiue the spirit himselfe dwelling in this sanctuary of grace which himselfe hath erected in our soules This by the way Doct. 2 The maine point to be marked is that the spirit doth not onely as a seale but as an earnest pennie giuen vs from God confirme vnto vs our heauenly inheritance assure vs that we shall receiue in due time the fulnesse of grace glory 2 Cor. 1.22 Who hath giuen vs the earnest of his spirit in our harts Euen as men doe assure others that they will pay them the whole summe due for this or that by giuing an earnest so God doth make vs as it were part of paiment doth execute in part his gracious promise that we may be the better ascertained touching his gracious purpose of bringing vs to that our heauenly inheritance He knoweth our vnbelieuing molde and ergo omitteth no meane which may help vs forward to assured perswasion There is twixt an earnest and the spirit with the grace wrought in vs great resemblance First an earnest is part of the whole summe which is in regard of this or that to be paid in times appointed so the spirit we haue and grace is the beginning of that glorious being wee shall receiue the same for substance differing in degree 2. An earnest doth stay with him that receiueth the compleat summe 〈◊〉 pledge is giuen back when the summe vndertaken is fully performed An earnest is but little in comparison of the whole twenty shillings is earnest sufficient to make sure a summe of an hundred pound Thus all wee haue is but a small thing in comparison of the fulnesse we looke for euen as the first fruites were in comparison of the full haruest 3. An earnest doth assure him that receiueth of the honest meaning of him with whom hee contracteth so the spirit and grace which wee receiue from God doe assure vs of his setled purpose of bringing vs to eternall glory Vse 1 The Vse is first to be fully perswaded without doubting that God will bring vs to that perfect redemption both of soule and body We are not to doubt about that which God by earnest by pledge and pawne confirmes vnto vs though we will not belieue a mans word nor trust his Bill or Bond yet vpon sufficient pledge or earnest we will deale no whit fearing our man though hee bâ— neuer so weake and shall we not trust to God for that for which we haue so good a pawne lying with vs But because this is a point controuersall I will set down
two things be remembred First that when the words of knowledge doe together by connotation imply affection much more doe the words of beleefe and Ergo where I finde to beleeue that Christ is the Sonne of God I must conceiue this beleefe to containe confidence in the Sonne Secondly to remember that when faith of any temporary promise is said to be accounted for righteousnesse it is because it doth in beleeuing the thing temporall apprehend him in whom all the promises are yea and Amen who is at least the remoued obiect of a iustifying faith in euery thing it apprehendeth Thus Abraham beleeuing the promise of seede of Isaac did apprehend that blessed seede which had from the beginning beene promised and saw his day which the Apostle doth testifie Gal. 3. Neither did he looke at the power of God but to sustaine his beleefe of a seede before promised against the temptations wherewith God did exercise him that we haue a particular word and in effect to beleeue on Christ vnto forgiuenesse of our sinnes I haue shewed aboue Vse Wherefore let vs rest on Christ alone as our rocke flye to him as our true sanctuary This Papists come to in death renouncing any confidence in their fooleries this themselues giue testimony vnto that it is the surest and he is not wise who will not take the safest way for his soules saluation Doct. 3 The third Doctrine is that faith and loue are neuer disioyned but goe each in hand one with the other From what time we beleeue men will doe any great good things for vs we feele a loue arise toward them so from what time by faith wee apprehend loue in God toward vs through Christ we feele loue reflecting from vs toward him according to that we loue him because we haue knowne and beleeued his loue to vs First faith must bring the holy fire of Gods loue into our frozen hearts or they will neuer be warmed with feruent loue to God againe The sinfull soule doth see Gods loue forgiuing it many sinnes then it loueth much againe In nature we see nothing can moue in desire to this or that till first it hath apprehended it louely So our affections cannot in loue and desire moue to and vnite themselues with God till by faith wee doe discerne him as reconciled to vs so becomming an amiable obiect for vs sinners to imbrace till that faith discerneth this nothing but wrath like a consuming fire abideth ouer vs. Hence it is that Saint Paul 1 Tim. maketh loue to flow from faith vnfained and Gal. 5. he saith that faith worketh by loue not as fire maketh hot by heate which is a formall property inherent in it but as the soule doth this or that by the hand which is an externe instrument conioyned vnto it for loue is not any essentiall cause which doth giue being to faith but it is a grace without the being of faith though ioyned vnto by which as an instrument faith worketh Vse 1 The Vse of this Doctrine is to show how vniustly they slander vs as teaching a faith alone without other graces when we hold according to the Scipture that there can be no true faith without loue nor loue without true faith for the first is but a dead carkase this latter is but blinde deuotion neither is pleasing to God Indeede we teach that faith iustifieth vs alone without other graces not in regard of their presence but in regard of their co-working with faith to this effect of our iustification It is one thing to say the eye is in the head without other senses and another thing to say the eye doth see alone no other sense seeing with it Vse 2 This must make vs trie the truth of our faith for if our hearts haue not been kindled with loue to God they neuer truely beleeued his loue in Christ We may easilier carry coales in our bosome without burning then by faith apprehend truely this loue of our God without finding our hearts burne in loue to him answerably Vse 3 We see that loue is an effect following faith euen loue to God himselfe They make the tree to beare the roote who will haue loue giue being to faith but this is but a consequent of Lombards errour who did hold loue to be no other thing then the holy Ghost himselfe Doct. 4 Obserue lastly who are the persons on whom the loue of true beleeuers is set viz. the Saints yea all Saints True Christian loue next to God and our owne soules maketh vs affect those who are sanctified who expresse the vertues in their life of our heauenly Father by whom we are called from darkenesse to light Hence it is that the Saints the houshold of faith the brethren are commended as persons whom we must affect and doe good to before all other Thus our God loueth Psalme 147.10 not the strength of horse nor legs of man but those that feare him are his delight Thus Christ loued Who is my father and mother c. hee that heareth and obeyeth Thus Paul and Dauid loued We loue none according to the flesh all my delight is in the Saints in them who excell in vertue Euery creature loueth and liketh to be with those who are vnited with it in communication of the same nature So sanctified Christians cannot but loue and like to be most with them who haue receiued the like diuine nature in which themselues are partaker yea it loueth all Saints not such who haue other parts pleasing and contentfull but it loueth euery one in whom it can see the image of God shining for it cannot be but that loue which truely loueth one person as he is holy shou d loue euery one so far forth as he is holy yea though we are to esteeme and inwardly affect men as we see them holy we are not bound to shew them the outward effects of our loue answerably The neerer persons are tyed to vs in naturall and ciuill bonds the more must our prouidence be for them and loue shewed them in outward things vnlesse their foolish lewdnesse dispriuiledge them this way for then the prouerbe taketh place A wise seruant may be preferred before a foolish childe Vse 1 This then doth reproue many who indeede hate and would show it were it pollicie those who endeauour to liue holily traduce the name of Saints nickname them as Puritans such who cannot be themselues but when they are in company with Swearers Gamsters good fellowes such who will seeme to relish some odde persons who are indeede truely holy but others in whom holinesse is apparant they cannot endure it is to be feared they loue those whom they doe not because they see holinesse but for some by respects which within themselues they haue conceiued Some who are all for a sound iust dealing well natured man though he be neuer such a stranger from matter of religion Yea I would many of the Lords children through selfe-loue did not loue too well
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
Seeing we are his body let vs not doubt but he hath fellow-feeling with vs and doth so farre as may stand with a glorified condition commiserate our distresses Saul Saul why persecutest thou me He that toucheth you toucheth the apple of my eye Can the finger ake but the head feeleth Vse 3 This doth show vs our duetie that wee must endeauour to subiect our selues wholly to Christ If the head would direct one way and the members take another what a confusion were this in the naturall body Let vs labour to deny our owne wils and lay them downe before Christ as euer we will with comfort call vpon him to be a head to vs let vs behaue our selues as obedient members to him Some bend the will of Christ like a leaden rule to their owne will and so farre they will goe in religion as shall humour them and stand with their pleasure But let vs know that true religion neuer beginneth till in preparation of minde wee addresse our selues to deny and subiect our wills to that whatsoeuer Christ shall signifie as his will out of his word Doct. 2 Obserue againe that hee saith This body is his fulnesse that Christ doth not count himselfe full and compleate without all his faithfull members Hence it is that while all Christs members are gathered we are said not to be growne vp to that age wherein Christ is full or to the age of the fulnesse of Christ Eph. 4.13 For as it hath pleased Christ to make himselfe a head to vs wee may say of him as Saint Paul saith of the head 1 Cor. 12. Can the head say to the foote I haue no neede of thee For as the head is not in full perfection till it haue euery member and that in the growth which appertaineth to it so Christ our head is not compleate till hee haue all his members and that in their seuerall perfections belonging to them euen as it is betweene Kings who are heads politicke and their people though for their persons they are neuer so compleate yet the multitude of their subiects addeth no small glory to them So it is twixt Christ our King and vs his people Vse 1 Which consideration doth first show vs that none of those who either liue knit to Christ onely by externall profession yea none of those who receiue some effects of the spirit which for a time onely abide in them none of all those who in the end shall heare that sentence depart from me were euery true parts of Christs body for Christ is made the fuller and compleate by all his true members and should be maimed if he lacked one of them These ergo belonged to his body as a wooden legge or glasse doth to the body of a man or at the most as a bunching wenne which is more inwardly continued and hath a kinde of life but it is not quickned as a member of it and therefore it remaineth the more compleate when such are cut off from it Vse 2 Is euery beleeuing soule a member making Christ their head more full This then doth assure vs that Christ will keepe vs who are true members of him and not suffer any thing to seperate vs from him Is it not a blemish in the body wherein one member onely is wanting So Christ should be maimed if wee were any of vs lost who exist in him as liuing members of him Beside what naturall head would part with a member were it in the power of it still to enioy it Wherefore when Christ wanteth no power wee may assure our selues hee wanteth no will to preserue vs in that vnion and communion which as members wee haue attained with him Vse 3 This doth let vs see a ground of patience against the contempt to which true Christians are subiect in this present World Men often deeme them the refuse and off all of all others but this may encourage Christ doth thinke so honourably of vs that hee counteth himselfe maymed and imperfect without vs. If Grace once fauour and respect vs wee passe not what inferiour persons thinke of vs So should it be heere wee should digest disgrace from men more easily to thinke that our great God and Sauiour hath vs in such estimation Obserue lastly from this description of Christ Who filleth all in all that whatsoeuer thing is in vs as Christians all of it is from Christ Colos 2.10 In him wee are compleate filled with all heauenly gifts which serue to remooue euill or set vs in state of blessednesse So Colos 3.11 Put on the new man in which Christ is all in all For looke as what euer things are in naturall men are all from the olde Adam as for example That they are of this complection this stature feature sexe in regard of their body that they are of sharpe mindes reaching wits or otherwise that they are in this Countrey in this ciuill condition what euer they haue according to the fashion of this world which passeth all is from the first Adam so looke about thee what euer thing is to be seene in a Christian as a Christian all is from Christ this second Adam who filleth all in all Should wee haue any thing which we receiued not from him wee might so farre boast in our selues Ergo Wee haue not any thing which is not giuen vs by Christ that all our reioycing might be in God through him Hee doth furnish vs with the whole suite of Grace and glory that his magnificence might not in the least degree be obscured For the cleerer opening of this point two things are heere to be considered First What the things are wherewith hee filleth vs. Secondly how we come to be filled The things are all that fulnesse of God which beginneth in grace is then perfected in glory when God shall be all in all More particularly he doth fill vs with righteousnesse and life for euery thing filleth other with such as it selfe hath Now as the first Adam filleth his with sinne and death so the second Adam hath treasured in him righteousnesse and life for all that are his therefore hee is said Daniel 9.24 to haue taken away sinne and brought to vs eternall righteousnesse and hee is said 2 Tim. 1.10 to haue tooke away death and brought to light life and immortalitie the life is either the life of grace or of glory the life of grace is inward or outward The inward grace of Christ being that which doth dwell in the soule principally changing it in the vnderstanding will and affections of it which doth also secondarily show it selfe in the body both making the outward man more amiable and awfull Wisedome maketh the face to shine and also subiecting the members of it to it selfe so as they become weapons of righteousnesse Rom. 6. Euen as that cloud of Gods presence first filled the sanctuary and thence spread it selfe into the whole house So the soule being first filled with all knowledge and goodnesse Rom. 15.14 they breake