This is plaine that this his soueraignety is a consequent following on his ascension into heauen It is plaine likewise that he is so ascended into heauen that the heauens must containe him till he come to iudgement Acts 3. Looke as Kings are crowned in the chiefe Cities of their Kingdomes and keepe their residence in their Pallaces neere vnto them So it was decent that our Sauiour should be crowned in this heauenly Ierusalem and keepe his residence as it were in his heauenly mansion Vse 1 This should draw vp our hearts to heauen whither our Sauiour is entred where hee now sitteth in Maiesty Should wee haue some friend highly aduanced though in parts very remote from vs wee would long to see them and make a iourney to them Vse 2 This doth assure vs that all wee who are Christs shall in due time be brought to heauen where he is the head and members must not still be diuorced beside that hee prayed that where he is there we should be also Iohn 17 Vse 3 We see Vbiquity and all reall presence as reall is opposed to spirituall not to be an imaginary presence wee see it ouerthrowne For if hee fit in heauen at Gods right hand then to sit at Gods right hand is not to be made euery where present for hee could not be said to be made euery where in the heauens without a contradiction no more then to be made infinite within limited bounds of being I take it for granted that the heauens can signifie nothing but a place limited for the extent of it And it is against the Papists a sufficient reason Hee is ascended and sitteth in Heauen Ergo he is not heere according to the Angels reasoning Math. 28.6 He is not heere for hee is risen they did not know this new Philosophy that Christ might be risen from that place and yet be corporally present in it to Doct. Lastly marke the distinction of worlds Obserue There is a world to come in which Christ and those who are Christs shall reigne for euer This world waxeth old the fashion of it passeth it is called the present euill world but there is a world to come in which all things shall be restored which God hath made subiect to his Christ as the heyre of it Heb. 1.8 in which we shall be ioynt-heyres with him Abraham had a promise not onely of seede but that he should be heyre of this world a type wherof the land of Canaan was euen as the first Adam and all that came from him had a world this in which wee are prepared for them So the second Adam and all that are his haue a world also belonging vnto them Vse Let vs then comfort our selues in this though in this present euill world wee suffer many things there is a world which shall last for aye in which we shall reigne with Christ blessed for euer In this world to come shall all teares be wiped from our eyes and all our sinnes so be forgiuen that there shall be no step nor print appearing of them forgiuen not in regard of sentence only interloquutory but in regard of full declaration and execution to which that place in Mathew seemeth to haue respect He that blasphemeth against the spirit shall not be forgiuen neither in this world nor in the world to come Now followeth the speciall Soueraignty And hath giuen him a head ouer all to his Church which is his body the fulnesse of him who filleth all in all VERSE 22 For vnderstanding these words wee must note that the word head is vsed sometime for one who in any kinde is before and aboue other and in this large sense Christ is the head of Angels all men Man is the head of the Woman Christ of Man God of Christ 1 Cor. 11. He is the head of all principalities and powers But here it signifieth that Christ is so ouer his Church that hee is in a more neere and communicatiue sort conioyned with it as the head is with the body and members which are annexed and subiected to it A head ouer all This may be referred to the Church as making a comparison twixt Christs superiority ouer his Church and Angels in this sense God gaue Christ that hee should be a head principally and aboue all other things beside to his Church Thus Ch. 6. Aboue all put on the shield of Faith or it may be referred to him who is giuen our head in this sense God gaue him to be a head to vs who is ouer all things because the speciall soueraignty is noted in his being a head This word being taken in the strictest acceptation and because it affordeth matter of further consideration we will take the latter sense to his Church This word Church sometime noteth one congregation of men called forth of the world as the Church at Corinth Cenchraea sometime it is taken to signifie the multitude of them who are foreknown of God and appointed to saluation for all who are gathethered by Gods effectuall calling in heauen and earth and who are in their time to be made partakers of his holy and effectuall calling Thus Heb. 12.28 we finde it taken thus here for all the body which doth make full and perfect Christ mystically considered is here to be vnderstood Which is his body Not his naturall but mysticall body The fulnesse That is which maketh him full and compleate as he is a head for a head without a body is maimed though otherwise such is his perfection and fulnesse that hee filleth all in all The summe is Though God hath set Christ ouer euery creature yet hee hath giuen him that he should be ouer his Church as a head in a more neere and communicatiue power him I say hath hee giuen to be a head to the whole multitude of belieuers who is in dignity and power aboue euery creature Now as hee is a head to the â—niuersity of true belieuers so the vnited mu titude of them are as a body mysticall to him maâ—ing him full and compleat so farre forth as hee is a head him I say in whom dwelleth all fulnesse so that hee filleth all in all In the end of the 22. verse wee are to marke first that Christ is giuen to be a head to his Church secondly the quality of him giuen to be our head or of our head that is ouer all The Church is described from the mutuall respect which it standeth in to Christ as a head which is his â—ody Secondly from the effect of it to be gathered from those last words which is the fulnesse that is which maketh full him who filleth all in all Doct. The first thing to be obserued is that Christ is made as a head hauing a more neere anâ— communicatiue soueraignty ouer belieuers then ouer any other Looke as the King hath a more intimate and amiable superiority and regiment ouer his Queene then ouer any other subiect so it is heere in Christ our King whose
whose spirituall light is restored haue need still to depend on God that their eyes may be further and further inlightned by him 2 Euen true belieuers know not at first in any measure those hopes which are kept in heauen for them 3 There is no grounded hope but onely of such things as God hath called vs to obtaine 4 The inheritance kept for vs is abundantly glorious 5 The Saints are they to whom belongeth the heauenly inheritance Verse 19. Doct. 1 Gods belieuing Children know not at first any thing clearely the great power of God which worketh in them 2 They in whom the power of God worketh are true belieuers 3 It is the effectuall working of Gods almighty power which bringeth vs to beleeue Verse 20. Doct. 1 The selfe-same power put forth in raising Christ our head is that singular power which raiseth vs. 2 God doth leade his dearest children to the depth of miseries before he send reliefe 3 God neuer so leaueth his but that hee sendeth saluation in due time 4 God doth make the abasement of his children be the forerunners of their greatest glory Verse 21. Doct. 1 Our Sauiour Christ as man is taken to haue prerogatiue before euery other creature 2 Christ not onely as God but as man also hath power ouer euery creature 3 Christ is crowned with glory at Gods right hand before and aboue all things 4 There is a world to come in which Christ and those who are Christs shall reigne for euer Verse 22. Doct. 1 Christ is made as a head hauing a more neere and communicatiue soueraignty ouer beleeuers then ouer any other 2 God of his grace hath not onely giuen vs a head but such a head to whom all things are subiect Verse 23. Doct. 1 As Christ is the head of beleeuers so they are his body and euery beleeuing soule a member of this body whereof he is the head 2 Christ doth not count himselfe full and compleate without all his faithfull members 3 Whatsoeuer thing is in vs as Christians all of it is from Christ FINIS A COMMENTARY VPON THE FIRST Chapter of the Epistle of St. PAVL to the Ephesians CHAP. 1. VER 1. PAVL an Apostle of Iesus Christ by the will of God to the Saints which are at Ephesus and to the faithfull in Christ Iesus BEFORE the words be entred it is fit to praemise some few words concerning 1. the Occasion 2. the Scope and 3. the Method of this Epistle First the Occasion was the state of the Church foreseene by Paul Acts 20. it being the care of a faithfull Teacher to prouide that the things hee hath planted may stand and take encrease after his departure 2 Pet. 1.15 2. The Scope is to teach them the Doctrine of Gods most rich grace and to stirre them vp to euery good duty in way of thankfulnesse The parts of the Epistle are three 1. The Preface in the two first verses 2. The Matter or substance of the Epistle which reacheth from the 3. verse to the 21. of the sixt Chapter 3. The Conclusion thence to the end In the Preface 3. things are contained 1. The Authors name who is described by his office an Apostle which is further amplified first from the person to whom hee appertained or for whom he was imployed secondly from the efficient cause by which hee was made an Apostle the will of God This answereth to our subscriptions for we write our owne names vnder our letters 2. The names of the persons to whom he writeth who are first propounded more briefly with the place they were at Saints at Ephesus Secondly it is expounded more clearely whom hee meaneth by Saints not such as are written in the Popes Kalendar hauing Diuine honor done them but such as are faithfull in Christ Againe these words may seeme to lay downe persons first more specially as the Saints at this place secondly more indefinitely and generally as true beleeuers on Christ euery where but the note of quantity wanteth to make this sence for Paul would haue spoken in this manner To the Saints at Ephesus and to all that beleeue on Christ if this had beene his meaning as 1 Corin. 1. This part of the Preface answereth to our superscriptions wherewith wee endorse our letters for on the backe of our letters we vse to expresse the name of our friend to whom they are directed The third thing in this Preface is his salutation The words of this verse needing no further explication Doctrines of the 1. verse we will note out the chiefe instructions which offer themselues to our obseruation and so passe on to the second Verse Doct. 1 First that Paul doth vse to set forth his calling before hee entereth his matter with them it doth teach that Ministers must inculcate to themselues and such as they haue to deale with their callings from God S. Paul doth not text this foorth in the forefront of euery Epistle Paul a seruant of Christ Paul an Apostle of Christ but that he found it a fit thing to be proposed both for his own sake theirs with whom hee had to doe Euen as Ciuill Magistrates do giue out their Writs in the Kings name with mention of the Office they beare vnder him to the end that due respect might be giuen him of the subiect So this great Church-officer doth mention what place hee held vnder Christ the King of his Church that the things deliuered by him might be accordingly receiued In a word this is good for the Minister himselfe for the people Reason 1 How can he speake the words of God as the mouth of God with reuerence and all authority if he consider not that God hath commended to him this peece of seruice Doct. 2 2. The Ministry is a worke so weighty that no man of himselfe is sufficient for it Now what can more assure me that I shall be made able then to looke at God who hath called me to such an office Princes call not their Subiects to any seruice but that they see them furnished with things requisite Doct. 3 3. Lastly whereas the difficulties and enmities which encounter faithfull Ministers are many how could they looke to be shielded against all but by holding their eyes on him who hath called them For people this is behoofefull for it maketh them sanctifie God in hearing while they looke not so much at man as at God teaching by man Acts 10.33 1 Thes 2.13 2. It maketh them obey those that are ouer them when they haue conscience of this that God hath sent them as a seruant when hee thinketh his Lord or Lady hath sent any to him doth readily doe that hee is commanded Vse The Vse of which is to stirre vp Ministers wisely to teach this and lay it as a foundation People likewise must willingly hear it for to acknowledge Gods call in such as minister to them is their great aduantage When we harpe on this string any thing much then people thinke
fell in him Vse 1 We may make a double Vse of this one of instruction in Doctrine the other respecting manners for seeing Iesus Christ hath God for his God hee hath as well a created nature within his person as the increated nature of God he could not be a proper Sauiour of vs were he not God hee could not haue God for his God were he not a creature For the Sonne of God as God could not be predestinated to the personall vnion which the humane nature comming from without was onely capable of Againe he did need no protector nor blesser he did need a God in these regards as man Vse 2 Secondly wee must hence be stirred vp to magnifie God for that hee hath beene and is vnto our head Wee see in the naturall body the members ioy in the good of the head yea they preferre it before their owne for hence it is that if one strike at the head the hand will ward the blow though it be quite cut off Thus if wee were such members to our Christ as we should be we would more reioyce and magnifie God for that hee hath beene and is to his Christ then for that which hee worketh for our selues If wee loue not and extoll not the God of Christ in this respect that he is a God to him it is a signe wee beare not that loue to Christ which we should And Father of our Lord Iesus Christ Obserue secondly that we are to magnifie God in this regard that hee is the Father of our Lord This respect is heere placed in order of nature duely for it floweth from the other God is not first the Father of Christ in regard of his humane nature and then his God but because hee was of his owne accord the God predestinating the humane nature in Christ to the personall vnion therefore he commeth to be the Father of his Sonne so farre as hee subsisteth in flesh As we are not first the children of God and then come to haue him for our God but because God hath freely set his loue vpon vs and beene our God so farre as to predestinate our adoption Ergo he commeth to be our Father and we his children That Christ therfore as man or in regard of this extrinsick nature is the Son of God it commeth from the grace of predestination Yet we must not thinke that this doth make in God the Father a double generation for as the respect of fatherhood is not multiplied from hence that his Sonne is now single now married so Gods generation is not multiplied in regard that his Sonne sometime onely was in the nature of God but now is married by an indissoluble personall vnion vnto our nature To come vnto the Doctrine Doct. 3 If wee see Christ to be the fountaine of all our happines how can we but blesse him who is the Father of him We see that all Generations call the Virgin blessed who found Grace so far as to beare him how much more therefore must our hearts be farre from neglecting to extoll him who is the eternall Father of our Lord Yea the hearts which doe affect Christ doe blesse those that publish his name and haue any though the least place about him If we see any whom we loue and admire for their excellencies wee account those blessed who any way belong to them Thus the Queene of Sheba accounted the seruants of Salomon happy men Nay there is nothing so meane which doth any way enioy this or that excellent thing but we esteeme it blessed Dauid admiring the beauty of Gods Tabernacle did almost emulate the happinesse of the Swallowes who might yet make their nest neere the Altar Hee counteth all that haue accesse to it and that doore-keeper who dwelleth in it exceeding happy Againe we see that if any be more markeable for wisedome valour fauour with their Prince if any be a deliuerer of his Country oppressed will not ciuill men pronounce the Parents of such children thrice happy Vse 1 Wee shall therefore neyther shew our selues to haue Christ in due admiration neyther to be heauenly minded hauing vnderstanding of things heauenly if wee can thinke of the Father of Christ without magnifying of him in this respect Who doth not glorifie God in that he is the Creator of this aspectable world which we behold but in being the Father of our Lord and Sauiour his honour is much more displayed the rather let vs striue to magnifie God in this respect because wee shall then assure our hearts that we loue and honour our Lord and Sauiour Iesus and that we haue Vnion and Communion with him as head and members for where fellowship is there is coniunction Then shall our praises be distinguished from Iewish and Heathenish doxologies which sound not in them a sillable of Christ Iesus If we looke at God the Father wee haue reason to laud him in this regard for it is the greatest manifested glory If wee consider Christ we are bound to it for who can thinke honourably of him that is begotten but will honour the begetter in regard of him If at our selues we may gather from that hath beene spoken arguments enough obliging vs to this duty I speake the more to this point for the loue of Christ Iesus is cooled yea almost extinct euen amongst Christians Now followeth the second argument from that which God hath done by vs in Christ Where first wee are to consider the action of Gods blessing Secondly the Persons blessed Thirdly the blessings themselues set downe by enallogie of the number and metonymie of the cause blessing for blessed benefits which are described from the quantity and kinde of them with all spirituall blessings Fourthly the place whence those blessings come and where they are reserued heauenly places Fiftly and lastly the fountaine in Christ First it is to be marked that hee had in his heart an apprehension of Gods blessing him with these faithfull ones he wrote vnto before hee breaketh forth to blesse God Doct. 4 Obserue then in generall that the sense and knowledge of Gods blessing vs is it which maketh vs blesse God againe Looke through the thankesgiuings of Dauid and others you shall finde that the conscience of some benefits receiued from God did mooue vnto them I will praise thee because thou hast exalted me Praise the Lord my soule who hath forgiuen all thy sinnes c. Psal 36.70.3 that receit of benefits is the foundation of thankefulnesse When the Leper saw himselfe cured hee returned and gaue thankes As S. Iohn saith in Loue We loue him because hee hath loued vs first 1 Iohn 4. So in blessing Wee blesse him because wee finde that hee hath blessed vs first As a wall cannot reflect light and heate from it till the Sunne hath first shined on it and as an Eccho cannot resound any thing to vs till wee haue first spoken vnto it so till our God hath spoken his blessings to vs we cannot resound blessing
the meaning and parts of it and so come to the instructions which it affordeth For the dependance of it on that which goeth before it may seem brought in either as an explication of those words in the verse before the mystery of his Will or as an effect intended by some thing which is in the former verse reported The first sense is to be taken vp after this sort God hath opened to vs the mystery of his will out of his gracious pleasure Where I meane nothing by the mystery of his will but that he meant in fulnesse of time to gather to head in Christ with those things already in heauen all things in earth euen a vniuersall Church through the face of the earth this cannot as I thinke be an exposition of those former words For to say nothing that the Glosse is harder then the Text words which are adioyned by way of construction are not commonly so farre remooued from them they conster as you may see in the 7. and 13. verses of this Chapter and all abroad Againe the Apostle by other equiualent termes in the 13. verse doth open what he meaneth by the mystery of Gods will viz. no other thing then the word of truth and Gospell of saluation Thirdly that mystery made knowne did worke in them all wisedome and vnderstanding made them wise in good full measure to saluation but the knowledge of this that God would call and gather to his Christ an Vniuersall Church in earth is such a point in which men made wise to saluation were long ignorant as Peter himselfe Now then if it be no explanation then must it depend on the former as an effect intended and flowing from something before mentioned Now the matters in the verse precedent are but two First the reuealing of the Gospell to Paul with some others Secondly the gracious good will which God did purpose within himselfe concerning this benefit of opening his hidden sauing wisedome to the sonnes of men Some ioyne it with the former God did open to vs Iewes and Gentiles the Gospell that thus hee might in that full time which he had appointed gather to all things now in heauen when he wrote all the things in earth also euen a Church vniuersall But neither would I subscribe to this exposition For first it taketh the persons to whom God is said to haue opened the mystery to be both Iewes Gentiles yea Gentiles principally whereas Paul verse 12. seemeth to appropriate this passage of his Epistle from the 7. verse to the 13 verse vnto the Iewes only Secondly this taketh that fulnesse of times to note the fulnesse of that particular season wherein God had purposed to publish his sauing wisedome to the Gentiles but the Text hath it not the fulnes of any certain time as in Gal. 4.3 but the fulnesse of times indefinitely and vniuersally Thirdly the publishing of the Gospell to all Nations did not gather those iust spirits before in heauen but here they are as properly said to be gathered into Christ their head as the things on earth as when God is said to reconcile all things in the bloud of Christ as well the things in heauen as the things in earth reconciliation doth as properly agree to the heauenly things as earthlie so here by proportion for otherwise he would haue said that he might gather to all things which were now ioyned to their head in heauen all the things in earth also Lastly all in earth through all times and places were not gathered by that first publishing the Gospell to Iew and Gentile but all who then were ordayned to life through the whole world Now these are not al absolutely but respectiuely in comparison of that few and small remnant which out of our Nation God sometime gleaned It remaineth then that these words come in as showing the intended effect which God did ayme at in his gracious purpose of opening the hidden sauing wisedome to the sonnes of men viz. that thus he might in the fulnesse of those seasons which himselfe in wisedome fore-appointed haue gathered to a head in his Christ all things both those who now were by hauing this reuelation gathered in heauen and all the things which are in earth through all places and times to the end of the world This I take to be the truest coherence both because gathering to a head in Christ is the effect to which God doth destinate this gracious purpose of opening the Gospell and also for that this purpose of opening the Gospell outwardly and inwardly or at least inwardly is extended to euery one through all ages of the world who is to be vnited as a member to Christ the head so that no more nor fewer haue beene are or shall be gathered then those whom God did purpose to teach in euery generation Lastly the words fit no sense but this which to shew we must search a little the meaning of them First touching the time Secondly the thing to be done in time In the time two things must be opened first what is meant by dispensation secondly by fulnesse of times Dispensation is a word taken from Stewards and such as haue the keeping of things in common and are to disâ—ribute them as they see fit for singular persons and occasions To dispense then is to distribute that I haue in common as is fitting in wisedome to persons and occasions in particular Now the dispensation of times is put by a Meton of the adiunct for fulnes of times wisely dispensed The fulnesse of times indefinitely vnuiuersally noting the consummation of all those seasons succesciuely which God had appointed for the gathering of his children In the thing to be done marke the Action that God might gather to a head in Christ that is the force of the word Secondly marke the Obiect of this action all things that is all persons who in Gods counsell belonged as members making that body whereof Christ is head Thirdly Note the point as it were in which all are to be gathered into one or vnited in Christ in him Hauing propounded the obiect he doth explaine them by a distribution taken from the place all things which now are in heauen with Christ gloriously conioyned to him and all who are in earth that is who are in all places and all times to be gathered to Christ in the earth The summe of them is thus much God I told you did open to vs the Gospell of saluation which thing he did according to that his gracious pleasure whereby it pleased him to open it to all his chosen which he purposed freely within himselfe that thus by opening his will he might in the consummation of all those seasons which his wisedome hath dispensed that he might I say haue gathered as it were to a head all things in Christ both those members who had in their times this Mistery reuealed to them and are now gloriously vnited to him in the heauens and all those who by
that his minde that we might winne you to him It were happinesse for a poore woman to be contracted to a man vertuous wealthy honourable but what shall be thy happinesse when thou shalt by an vnfained faith haue got thy selfe contracted vnto Christ Pro. 9. Mat. 22. refuse not wisdome sending forth her maids refuse not God sending out his seruants and inuiting you to come and partake in his Sonne Christ and all his benefits to forgiuenesse of sins and saluation of your soules least you by despising his grace most highly prouoke his indignation Vse 2 We see the vaine slander of the world who say the Gospell marreth all fellowship Indeede it doth breake sometime good fellowship falsely so called but it breedeth and holdeth together all fellowship that is good indeede It bringeth vs to haue fellowship with Christ the mediatour with God with Angels with spirits of iust men departed with the predestinate ones whose names are written in heauen with all in earth who are beleeuing members in Christ It breaketh company by reason of mens corruption which maketh them they had rather liue thrals of Sathan in their ignorance and lusts and customes of ignorance then suffer themselues yeelding obedience to be gathered to Christ Doct. 3 Obserue thirdly from hence that this pleasure of opening the Gospell was proposed for gathering all things to Christ their head Obserue that whosoeuer haue beene are or shall be gathered to Christ they are brought to this by opening the Gospell God did purpose this grace of opening the Gospell not for our sake onely who are from Christ to the end of the world to be brought to him but for their sakes who were then in heauen when Paul did write these words in hand There is but one eternall Gospell Gal. 1. neuer was there other name made knowne in which men might be saued then the name of Iesus Christ yester day to day for euer the onely way of saluation Abraham saw the day of Christ reioyced yea from Abell downeward it was by faith on that promised seede that they were accepted What is the whole redeemed Church a number called forth by God out of the world to partake in forgiuenesse of sinne and life eternall through Christ When the whole Church is a multitude of such as are called Gods call is nothing but the inward and outward or at least the inward opening of the Gospell to such whom he hath predestinated to saluation It cannot be but that euery one who is of or belongeth to the Church must haue this wisdome of God opened to him Vse 1 It is to be obserued not onely against those old heretickes but many deluded soules in our times who are of minde that if they follow their conscience and liue orderly in any kinde of beliefe it will serue their turne But he that followeth such a blinde conscience will finde our Sauiours speech true if the blinde leade the blinde both will come into the ditch his conscience and he will both perish if he learne not this way of faith and obedience to the Gospell of Christ Vse 2 Againe it must teach vs to come vnder this ordinance of God reuealing his truth for this is that great dragge which taketh all such good fish such persons as belong to the kingdome of heauen Doct. 4 In Christ euen in him Obserue who it is in whom we are gathered together as fellow members each with other Wee are fitly said to be gathered in Christ together both because he hath abolished the enmitie twixt God and vs and so remoued that which did disperse vs. 2. Hee doth call vs and effectually draw vs home in his time euen as Shepheards doe their flockes which are now scattered When I am lifted vp I will draw all How often would I haue gathered you 3. In him as in the same point we are all of vs one Euen as all the families of the earth in regard of Adam their first parent the common roote and stocke of all mankinde they are all but one Or as the Subiects of England Scotland Ireland are in our King vnited and all made one body politicke so it is with the members of Christ in heauen and earth now being gathered vnder Christ their head they must needes be gathered one to another as fellow members in one and the selfe same body Rom. 12. There being not onely a bond from Christ to vs euen the bond of his spirit and from vs to Christ euen our faith but a bond of loue the bond of perfection which doth hold vs one with another Vse 1 Let vs then to preserue our vnion walke with Christ and keepe by him Euen as it is in drawing a circle with compasse and lines from the circumference to the Center so it is with vs the more they come neere the Center the more they vnite till they come to the same point the further they goe from the Center in which they are vnited the more they runne out one from the other so when we keepe to Christ the neerer we come to him the more we vnite but when we runne forth into our owne lusts and priuate faction then we are one disioyned from the other Vse 2 Againe we must seeing in Christ our head wee are ioyned as members of one and the same body therefore we must be so affected each to other as we see members are They enuie not one another the Foote enuieth not the Eye they communicate each with other the Mouth taketh meate the Stomacke digesteth the Liueâ— maketh bloud the Eye seeth the hand handleth all for the good of the whole they will not reuenge themselues if going hastily one foote strike the other leg or foote it will not strike againe they so beare the burthen one of another that their affection each to other is not diminished as if the head ake the body will not carry it and knocke it here or there but beareth the infirmitie doing it the ease it may yea being well affected to it no lesse then before Now that God who is loue it selfe teacheth vs these things Doct. 5 From this that he saith All the things which are in heauen or in earth Obserue That there is no place in which are any members belonging to Christ but either in heauen or in earth Thus Colos 1. the Apostle did not know any belonging to reconciliation wrought by the bloud of Christ but they were either in heauen or earth The Scripture doth not know but two kindes of men some beleeuing passed from death to life some vnbeleeuing ouer whom wrath abideth though some haue greater faith and sanctification it mattereth not degree changeth not the kinde a childe is a man no lesse then a man for the kinde of him It acknowledgeth not but two states some as Pilgrimes here Wrastlers Souldiers runners of the race some as at home hauing receiued the crowne the garland of victory So it acknowledgeth but two Times the one in
is testified to be a word of truth after an eminent manner for three causes First it is occupied about Christ who is the truth and substance of all the shadowes legall which now are vanished Secondly the truth of this word is further confirmed to vs then the truth of any other by word by oath by the testimony of the great Apostle Christ Iesus by a iewry of solemne witnesses chosen for this purpose by a multitude of miracles Thirdly this property is the rather annexed to this Doctrine of the Gospell that thus our vnbeliefe might be holpen for our minde is corrupted with errour prone to any vnbeleefe but hard to beleeue these points so high aboue the naturall reach and apprehension of it Now as a Physitian doth say of his medicine that it is excellent not that it needeth commendations but that he may induce his Patient the better to take it So God and his Embassadours doe testifie of these things that they are true that wee might thus be brought to yeelde them beleefe But it may be obiected that word which biddeth many reprobates beleeue the forgiuenesse of their sinnes and life euerlasting that is not a word of truth but the Gospell doth so The reason of the former proposition is because that which biddeth me beleeue a lie cannot be true but to bid a reprobate beleeue his sins are forgiuen is to bid him beleeue a lye The summe put together commeth to this That word which biddeth a man perswade himselfe of that which is vntrue that is a lying word To beleeue that my sinnes are now pardoned me and that I am saued this is not the first act of faith but followeth them when now a man doth see himselfe to be iustified in Christ First I say this may be denied vnlesse I bid him perswade himselfe so with a minde of deceiuing him Abraham by Gods command was bound to perswade himselfe that Isaac was to dye vnder his owne hand yet was not that a lying word by which God spake to him because the intent of it was butto proue him Some say he was bound to thinke so vnlesse God should countermand and reuerse his former command Ans Abraham did absolutely beleeue it and Ergo did not comfort himselfe by thinking God might call backe his former precept but by considering that God could raise him from the dead Much more may God bid the reprobate belieue this or that while hee doth it but to euince their contumacy and doth see well how farre they are from belieuing any such matter Secondly I answere that the second part of the first reason is not true God doth bid them belieue on Christ to forgiuenes of fin he doth not bid any reprobate directly belieue that his sin is forgiuen Vse O then let vs take heed that we do not giue God the lye in al these things which he promiseth to vs Euery man will blesse himselfe from this iniquity from charging God with falshood in word yet no man is afraid to doe that with his deede which he trembleth to pronounce with his lips as wee may deny God not by word onely but by worke so wee may make him a lyer not onely by charging falshood on him by word of mouth but by our deed going away and not heeding all the grace he offereth vs in Christ He that beleeueth not maketh God a lyar 1 Ioh. 5.10 Should one promise me an hundred pound doing this or that though I should not tell him hee did but gull mee with words yet should I goe my way neuer heeding what had beene promised neuer endeauouring performance of the condition on which I might claime the benefit offered by doing this I should shew plainly that I did not take for truth that I heard spoken so it is betweene God promising to vs on belieuing and repenting and our turning our backes on him without endeauouring after these things Vse 2 This must strengthen our faith toward the promises of God O they are purer then siluer seauen times fined Should an honest man in telling vs any thing when he came to this or that which hee saw vs not easie to belieue should he intersert but this protestation that what he would tell vs he knew it most true we would the easlier receiue it and giue credit to it how much more when God doth condescend so farre to our infirmity as not onely to tell vs these things but to testifie to vs that they are truth it selfe Secondly it might be noted here that the Gospell is such a doctrine as worketh saluation Gods power to saluation it may well be called a good spell or word for it bringeth vs the tidings of all our good First it bringeth immortality and life to light Secondly it offereth vs the grace of forgiuenesse and life euerlasting Thirdly It is Gods instrument whereby hee worketh faith receiuing these things Fourthly it is the word of Grace which must build vs vp and bring vs to that blessed inheritance Acts 20.32 But I hasten to the things remaining in this verse Doct. 3 The 3d. general doctrine is that it is not enough to heare but we must belieue before we can be partaker of the good spirit of Christ Gal. 3 14. By faith we receiue the spirit of promise The Gentiles hauing heard and belieued God did giue them his spirit Acts 15.7.8 Hee that belieueth riuers of water shall flow from him which is spoken of that spirit which they receiue who belieue on Christ Iohn 7.28 This fore-promised spirit is first in the fulnes of it receiued by Christ our head Acts 2.33 and from Christ it commeth to vs for from his fulnesse wee receiue Grace for Grace Now looke as a member cannot receiue those spirits from the head which cause sense and motion in the body but they must be vnited with the head so it is heere wee cannot haue this spirit from Christ our head but wee must by this sinew or nerue of faith be vnited to him But how can we receiue the spirit by faith when we cannot belieue before we haue the spirit Some thinke that wee haue first actuall grace that is that the spirit as an ayde without vs doth make vs actually belieue that so the spirit afterward by habit of faith and all other sanctifying graces may come to dwell in vs. Now they would answere that though wee cannot belieue without the outward aide of the spirit yet we might belieue without the spirit by any supernaturall habit dwelling in vs but this is the error of the schoole for wee are said to haue a spirit of faith before we can bring forth the act of faith 2 Cor. 4. hauing the sefe-same spirit of Faith wee speake Againe no externe helpe can make vs bring foorth good fruit till it make vs first good trees and a blinde man may be â—ifted vp to see without a faculty of seeing as well as an vnbeleeuing man lifted vp to an act of Faith without a faculty
dominion toward his Church which is his Queeâ—e and spouse is more amiably tempered and neerly affected then is his gouernment ouer any other This will appeare by considering how much neerer and communicatiue he is to vs then to Angels creatures otherw se most excellent First looke as the naturall head and members are of the selfe-same speciall kinde for nature the head standeth of skinne flesh bones and so doe the members also thus it is that Christ is one with vs in regard he hath taken the selfe-same nature with vs standing as well of that which is outward and sensitiue as of that which is inward intellectuall In this he commeth neerer vs then Angels he tooke not the nature of Angels but the seede of Abraham Hebr. 2. Secondly Christ doth by his sufferings procure for vs all blessings spirituall and temporall maketh a purchase of them with his bloud Now he in his death respected not Angels in like kind that looke as Kings prouide many things for their Queenes which they doe not for other subiects so doth Christ for vs. Thirdly hee doth vnite vs to himselfe more neerely then Angels they are vnited to him by knowledge and loue such as doe come from the power of that vnderstanding and loue which they haue of their owne from the first creation but we are vnited heere by knowledge of faith and loue heereafter by glorious light loue such as Christ himselfe by his spirit begetteth in vs as the members of the body are vnited with nerues and sinnewes such bands as take their beginning from the head Fourthly hee doth communicate with vs that whole life of grace and glory which wee haue and shall receiue as the naturall members haue no sense or motion which floweth not into them from the head But the Angels haue a blessed life for the substance not comming to them by Christ considered as a mediator euen that blessed life in which first they were created that which commeth to them is onely an augmentation of happinesse their illumination and their ioy being in many regards much increased they who learne by that they obserue in the Church falling out what doe they heare thinke we by inioying the presence of God-man now ascended and glorified and they who ioy in heauen at the conuersion of one sinner how many waies by Christ is their ioy inlarged Fiftly hee doth not direct them as he doth vs hee doth gouerne and direct them as a King doth voluntary ready subiects by an externall signification of his will onely but he doth direct and moue vs outwardly by signifying his will inwardly by sending his spirit which might mooue vs with efficacy to that hee showeth as a naturall head doth the members of it Sixtly and lastly he doth not confirme them as he confirmeth vs for he hath neither gotten by his death for them this grace of perseuerance to the end neyther doth hee shadow them and follow them with ayds outward and inward as hee doth vs left our faith should be preuailed against they haue beene no doubt confirmed from the beginning both by force of their election preuenting them with actuall grace which made them with effect execute what euer thing it was in which it pleased God to proue their obedience if they haue any confirmation from Christ their King it is such an one as doth make them strong to subdue euill Angels or any opposing them in businesses in which their ministery by Christ is imployed such an one may be gathered Dan. 10.13 Vse 1 First then seeing Christ is giuen vs as a head so neerely and communicatiuely ioyned vnto vs let vs abhorre that sacriledgious vsurpation which the Pope committeth while hee challengeth vs to be head of the Church That which the scripture doth attribute as proper to Christ is not to be giuen to any other But they distinguish that the Scripture maketh Christ the principall and inuisible head but this hinders not why there should not be a visible secondary ministeriall head Ans There needeth not a ministeriall head to supply Christs bodily absence For as Kings are in body present at Court onely and yet well enough gouerne their bodies politicke So Christ in regard of his bodily presence in heauen can well enough rule that part of his body in earth without the supply of a visible head Were the Pope a ministeriall head hee might doe that which the principall whose roome he supplieth as Viceroyes do that in the kingdomes ouer which they are set which the Kings might do in their owne persons whose roomes they supply But the Pope cannot doe any inward thing which the head of the Church is to perform 3. Were there a ministeriall head there should be a Lord-like power ouer part of the Church out of Christs person in some other creature then should there be more Lords then one contrary to that in 1 Cor. 12.5 There are diuisions of ministeries but one Lord. Looke as great Lords in earth haue in their houses ministeries of more lesse honor from the steward to the skullerie but no Lord-like or Master-like power in any beside themselues so is in Christ and his Church which is the house of God wherin he is the Lord Apostles others hauing more or lesse honourable seruices but no master-like power ouer the meanest of their fellow-seruants Vse 2 Wee see hence the great grace of Christ who doth so neerely vnite himselfe with vs. Kings in earth the neerer they come to any Subiect the more they show their loue but this is the greatest grace they can show when they make themselues to become one with any of their subiects Thus Christ could not shew vs greater grace then to make vs one with himselfe as a coniugall head ruling ouer vs. We see hence that wee may assure our selues we shall lacke nothing who haue Christ become a head to vs in so neere and communicatiue sort as this is There are some officiall parts in the body which haue that they haue not for themselues onely but for the whole body Thus the Stomacke hath meates the Liuer blood such is the Head Now it were an vnnaturall part for these to keepe that they haue to themselues as for the Liuer to keepe in al the bloud and not impart it by veines to the rest of the body so Christ who can doe nothing which doth not beseeme him he hauing for all of vs the fulnesse of grace and glory according to that Psal 16.2 My good is for the Saints he cannot but be most ready to communicate with vs euery thing that is good onely let vs renew our faith and repentance that so we stop not the passage of this spirit from him our head If the naturall head of the naturall body be neuer so full of spirits if the vessels which conueigh it be once obstructed as in the Palsey the body then is without sense and motion Wee may apply it to our selues c. Obserue secondly that he saith
this our head is ouer all Whence note that God of his grace hath not onely giuen vs a head but such a head to whom all things are subiect he who must be a sauing head to vs there is great neede he should be ouer all Could he not binde that strong one and cause him redeliuer his possession how should wee be euer set at liberty Could he not dissolue the worke of Sathan swallow vp death create life and quicknance in vs our case were lamentable This is to be marked for it is a spurre to thankesgiuing It is grace showed a Common-wealth when wanting a head it hath a tollerable one bestowed But when God doth as he did by vs giue vs a King great before his entertainement amongst vs whose power might the better procure our weale and secure our peace this is a double mercy so it is to giue vs a head yea a head ouer all so mighty that we may sleepe on each eare without feare of any enemy Secondly this doth show vs a ground of confidence What need we feare any creature who haue him that is ouer euery creature if he be ours who can be against vs Looke as Queenes on earth they feare not subiects displeasure because they are so neerely vnited to him who commandeth euery subiect so it may be with euery true member of the Church if our vnbelieuing hearts say not nay Which is the body VERSE 23 Doct. 1 Obserue that as Christ is the head of beleeuers so they are his body euery beleeuing soule a member of this body whereof he is the head Beleeuers are so said the body as the body standeth in opposition to the head not as it includeth the head within the compasse of it accordingly as we vse it when we say here lyes such a mans body for here we put body for an essentiall part of such a mans person not as opposed to the head but as including the head with the rest of the members vnder the conception of it But the Church is said to be a body as the body is distinguished from the head whose body it is and ergo it is so said the body that Christ who is the head of this body is distinguished from it Now the multitude of beleeuers are fitly so called for as in a body are diuers members hauing their seuerall faculties for the good vse of the whole so in the Church there are diuers kindes of members some taught some teaching some gouerning some gouerned some distributing yea euery member hath as it were his distinct grace wherby he may serue to the good of the whole But for further clearing of this I will show who are of already and belonging to this body Secondly in what regard euery beleeuer may be said a member of the body of Christ To the first I answer that those onely are his body who are so ioyned to him or are by Gods effectuall calling so to be ioyned to him that they shall finde saluation in him or those who haue or shall proceede by spirituall regeneration from him and grow vp to a perfect man in him Eph. 5. He is called the head of the Church and the sauiour of his body As the Church and his body so his headship and saluation being of equall extent to which purpose he saith Ioh. 6. That it is the will of the Father that he should not loose any of those who are giuen him but that he should both begin and perfect their saluation euen raise them vp to life eternall at the last day Or this body is the multitude of such as haue or shall in spirituall manner proceede from Christ and grow vp in him for as all who haue descended and shall descend from the first Adam are a compleate body naturall vnder Adam the head and roote of them I take naturall as it may be opposed to Adams personall body so the multitude of those children who are giuen to this second Adam Loe I and the children whom thou hast giuen me they make vp the whole body whereof Christ the second Adam is the head For though there be vertue in Christ able to haue procured the saluation of others and though there be a passiue capacitie in all mankinde to be conuerted by him vpon supposition God would so haue determined yet can he not be said a head of any but those onely whom God hath destinated to conuert and bring to saluation by him as it is in the first Adam who cannot be said a head of any but who are and shall in time actually according to Gods determination be propagated from him though there wanteth not in Adam and his both a generatiue force and matter passiue of which many others might be ingendred if God had been so pleased to ordaine To the second the faithfull are fitly said a body in as much as they haue conuexion with Christ the spirit which commeth from Christ vniting it selfe with them and so making them one with Christ that though betweene vs and his body there is a bodily distance which is not in the head members of a body naturall yet the spirit which commeth from him doth so ioyne vs with him that nothing commeth twixt him and vs that looke as the body of the Sun being far distant neuerthelesse the light that commeth from it doth immediately vnite it selfe with our sight so it is that Christ bodily in heauen yet the spirit comming from him doth immediately so ioyne it selfe with the faithfull soule that it maketh the faithfull soule one also with Christ whose spirit it is 2. The same life of grace for kinde which is in Christ is in euery faithfull soule as the same sense and motion which is in the head is for kinde in the body also for looke as that fire kindled is of the same nature with the fire kindling so this fulnesse of grace in Christ is of the same nature with that which it doth in some manner bring forth in vs. Lastly euery faithfull soule is gouerned by Christ outwardly and inwardly as a member of the body by the head the head doth not onely show the foote whether to goe but imparts spirits which stirre vp the facultie of mouing and so cause it to goe Thus we are outwardly by Christs words directed inwardly by his spirit So many as are Christs are lead by the spirit of Christ Vse 1 The Vse is first for further Confutation For if the faithfull haue none for a head but they are a body to that person then surely they haue not the Pope for their head in any property of speech or they must as properly be said the body of the Pope yet Papists who make no doubt to vse the other phrase straine curtesie here and will not say the Church is the body of the Pope but they might as well confidently say this man is father to this childe and yet be afraid to say this childe is sonne to such a man Vse 2
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
to whom God reuealeth it as none but the Son knoweth the Father such to whom the Son reuealeth it 2. God onely knoweth his celectiuely taken that is the whole vniuersity of his chosen no meere man nor creature doth in this sense know who are Gods Obie Could we know that we haue true faith holines we might know our Election but wee cannot for many who haue them not thinke they haue them many who haue them in some sort fall from them many who haue them so as they shall not faile yet may misse in iudging of their estates as Peter If all should forsake thee c. To this I answere First though a man dreame he eate or be in this or that condition and be deceiued yet a man who is that or that waking doth know it and is not deluded So here though the dreaming man who is a sleepe in sinne may mocke himselfe the man who is awake and walketh with God is not mistaken To the second I answere Many who haue temporary graces fall from them but this letteth not but a man who hath that grace which maketh the heart honest may know that his grace shall abide and is such as shall be accompanied with perseuerance Because some thinke counterfeit money good siluer it followeth not but that we may know that which is good from that which is otherwise Finally though a true sanctified man may be deceiued in iudging of his measure of loue or strength it followeth not that therefore hee cannot iudge at all truely of his estate I may be deceiued in iudging how wise I am how strong but not in iudging that I liue haue sense moue so it was with Peter But this is by the way Vse 1 The Vse of this Doctrine is to let vs see that we may come to know our Election If we finde that our hearts haue that faith on Christ by which they are purified he who may know he hath that faith which is the faith of the elect he may know he is elected also Wherefore let vs striue to make our election sure We will diue into the affections of men we cannot be at rest till wee know how they are minded toward vs. What beseemeth a childe more then to labour that he may know his fathers goodnesse to him We should seeke to God to witnesse to vs by his spirit this grace to make vs vnderstand it through the word we should trie our faith and sanctification this is the counterpane written out by the originall copie that will of God within himselfe choosing vs to holinesse The want of this paines maketh some that they come to call in question Gods loue election yea whether euer they had grace yea or no. Should any corporation choose vs to any place of dignity profit we would quickly learne it and if wee had but an inckling wee would not rest till we had found the whole matter I would faithfull soules were as wise in this matter Vse 2 They are hence rebuked who thinke that those that are elect cannot be knowne that it is presumption to goe so farre But shall wee giue thankes as Paul doth for that we doe not know besides are we bid to beleeue the Gospell a part whereof this is we must not be proudly arrogant to thinke wee can search these things to the full for to see things vnuisible and search things vnsearchable are a like vnpossible We must not therefore be arrogant aboue that is written nor yet vnthankefully negligent so farre as to neglect that which is written for our instruction In him Doct. 3 Obserue in what order we are chosen This grace of election beginneth first with Christ our head and descendeth to vs in him it noteth the order in which we are elected not the cause of election wee must not thinke that wee are first elected and that Christ then by occasion of our fall is elected no he is the first begotten amongst all his brethren hauing the praeeminence He was sealed and set a part to be the Prince of our saluation to the glory of grace before for nature that we were elected Hee was fore-knowne before the foundation of the world 1 Pet. 1. The wise prouidence of God doth dispose euery thing so much more principally and timely by how much it is more excellent Hence it is that it doth not thinke of electing predestinating vs who are as a body and come by occasion to thinke on him who is the head afterward 2. We are predestinated to be made like vnto him Now that master picture and first patterne is before that which is drawne by it and done after Christ was the chiefe patterne of the election of grace And looke as it were an vnnaturall thing for the feete to come forth of the wombe before the head So for vs to come forth of this wombe before our head to me seemeth very preposterous yet I say though he is first chosen to that glory which became him as a head he is not the cause why we are chosen Euen as the first Adam is not the cause why God did loue one so that I should be a man and haue this naturall life and being though in and through him I come to haue this being So Christ is not the cause why God would haue me rather then others haue this being and life aboue nature though I attaine to and receiue this being in him for his sake and through him The loue of God as immediately commeth from himselfe to me as to Christ this loue whereby he would haue me to receiue supernaturall life and blessednesse with himselfe But here two weighty Obiections are to be answered for hence two erroneous conclusions are inferred in this wise Obiect 1 The first proueth that we as elected are now considered as fallen into sinne Those who are chosen in him whose promise and exhibition commeth in after sinne they are considered as now in sinne before they are chosen But we are chosen in him c. Rep. The first part is not true as which presupposeth that things are in Gods intention in the same order in which we see them in execution Things in their materiall existing haue one order in their intending another I want a house to dwell in I must hire or build one I cannot get any let to me say I well then I intend to build me a dwelling house I cannot without workemen I intend in the third place to hire Carpenters and Masons but because my workemen can doe nothing without matter hence I decree to prepare stone wood Now in executing I first set stone and wood the matter then I hire workemen then I rayse the frame then I enter and dwell in it In order of materiall existing Christ is reuealed promised exhibited after sinne but he was intended before sinne the Apostle reckoned the order in which things exist 1 Cor. 3.22.23 the world you the Elect Christ God but he giueth vs to vnderstand the
iustification or glorification For the first it conteineth the dignity of being the sonnes of God 2. The inheritance of light or the diuine nature begun here to be perfected hereafter for the first see Iohn 1.22 1 Iohn 3.1 Hee giueth vs this dignity sheweth vs this loue that we should be called his children not that we are children as Adam was who because hee was produced in the similitude of God might be called a Sonne of God but sonnes through a mysticall coniunction with Iesus Christ that naturall Sonne of God Secondly we haue the inheritance of light or a diuine nature which standeth not in such a life of God as Adam had which was a knowledge of God onely as a Creator of all things and a righteousnesse and holinesse which were in order to God knowne onely as a creator not such a life as may fall away but a life which standeth in knowing as an Author in Christ of supernaturall grace such righteousnesse and holines as are in order to God as now made manifest in Christ Iesus such a life as shall neuer haue end according to that those who are borne of God cannot sinne for the seede of God abideth in them Thirdly all that glory wee looke for in Heauen is comprehended in this adoption Rom. 8. Wee expect our adoption euen the redemption of our bodies Now wee come to haue this executed on vs by faith on Christ for so many as beleeued to them it is giuen to be his children sonnes and daughters vpon our mariage with the naturall Sonne wee come in the place of sonnes and daughters also But for the order in which we receiue this dignity it is somewhat doubtfull whether when we are iustified or when we are glorified To which I answer briefly that it belongeth to our glorification and is to be recalled vnto that head for Redemption which is put for Forgiuenesse of sinne and iustification when it doth not note out our finall deliuerance this redemption is made to goe before it Gal. 4.5 That he might redeeme vs who were vnder the Law and that we might receiue Adoption Beside iustification doth nothing but sentence this of me that I am iust before God so as to receiue life from his grace Now to be iust is one thing to be reckoned a son another Againe this adoption is called by the name of a dignity or eminency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea glory it selfe is called by the name of Adoption Rom. 8. Wayting for our adoption euen the redemption of our bodies To omit that Rom. 9.4 those two words Adoption Glory may be put for one thing viz. Glorious adoption For the Arke is well comprehended in that head of seruice as a principall type belonging to the Law ceremoniall and looke as not onely actually to possesse the kingdome but to be heyre apparant of it is a great point of gâ—ory so the dignity of adoption adopting vs as sonnes and heyres apparant of the kingdome of heauen is a great part of glory as well as the inheritance it selfe There are but two things of moment which I know to be obiected Obiect 1 That which we haue immediately on belieuing that belongeth to our iustification but belieuing wee haue this priuiledge nothing comming betweene Iohn 1.12 Resp The second part of this reason is not true and the proofe is vnsufficient for though we be adopted beleeuing on Christ which the testimony voydeth yet it followeth not that we are immediately adopted nothing comming betweene our faith and adoption Wee are said to be saued by faith to haue eternall life belieuing yet betweene faith and life iustification must be conceiued so heere also Obiect 2 The second reason is that which giueth vs a title to life that must be a branch of our iustification to life But our adoption giueth vs title to life To the first part I answere with limitation thus That which giueth vs title to life Resp being it selfe no circumstance nor part of life now executed in vs But so adoption doth not which is the giuing of life in regard it maketh life now ours as an Orphans lands are his ours as who haue the right to it but are not yet actually possessed in it Should not the proposition be limited as I haue said it would proue that the giuing of the spirit belongeth to iustification for that doth giue me right to life as an earnest penny or part of paiment doth giue a man right to challenge the whole summe This benefit then is fitly couched vnder that last of our glorification Rom. 8. Whom he predestinated he called whom he called he iustified whom he iustified he glorified in this manner executing their glory First he giueth them of grace the dignity of sonne-ship and so a right to glory and after hee doth actually possesse them of it thus glorifying those whom out of grace he had iustified to the receiuing of life from him as a gift of his meere grace Vse 1 This then being that God did before all worlds dispose the meanes whereby we that are his should be brought to adoption how should wee admire this so great grace which we found in his eyes from all eternity Thou beleeuing soule who by faith art married to Christ Iesus thou who hast receiued the spirit which maketh thee call Abba Father the spirit of this Adoption what is this now wrought in time but that which God did preordaine before all time euen thy Adoption through Christ See then what loue the Father did beare thee that thou shouldest be made a Sonne admire it When Dauid was told of matching with Sauls daughter what said he seemeth it a small thing to be sonne in Law to a King And shall it seeme a small matter to vs that wee are now according as we were predestinated that we are sonnes in Law adopted heyres ioynt-heyres with Christ of the kingdome of glory Vse 2 We may see hence what duty wee owe to God we I say whom he hath now adopted for his children euen as of grace he did predestinate If I be a Lord where is my feare if a Father where is my honour Earthly Parents the greater things they meane to leaue their children the more they expect all obsequious and dutifull behauiour from them so doth God from vs the greater and more excellent condition he hath appointed vs vnto the more he doth challenge from vs all such care and duety as may declare vs not vnworthy so great fauour Doct. Secondly that we are predestinate to adoption Obserue that the life which God hath ordained by meanes prepared to bring vs is a life comming immediately from his grace that life which is a consequent of Adoption yea called adoption it selfe that which accompanieth sonneship is an inheritance that life cannot but come from the free grace of God our Father Adoption and sonnelike inheritance are not things purchased by contract of Iustice but are freely vouchsafed Behold what loue the Father hath