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
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
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
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
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