maketh God say I will worke Conuersion Faith Repeâ—tance in such a Person if he will If the liberty of Will stand in such a power free for exercise then Christ had not liberty or freedome of will for God the Sonne owing it as a conioyned instrument to it selfe guydance in euery thing should it haue failed in any circumstance of due obedience God himselfe should haue beene guilty Now Christ had liberty and such as is the ground not onely of working that which is good praise-worthy but that which was in some sort meritorious But we will not prosecute these points which wee shall haue occasion in other places to vnfolde The truth is that whether wee looke at the preparation God maketh in some or at the faith it selfe both are wonderfull What a power is that which shaketh the hearts of the most secure sinners It is a strong winde which shaketh an Oake but to bring a heart like the Iaylors to tremble is a matter arguing a mighty power Againe to giue a hand or eye to one blinde and maymed were much but the hand and eye of faith great is the powerby which they are restored Vse 1 Wherefore let vs looke to him who hath thus mightily brought vs to belieue that hee would finish our faith by the same power the same power which maketh these things conserueth them also happy is he who doth see this power ready to confirme him in belieuing to the end Vse 2 Wee see how they are deceiued who make God by his grace to conuert vs so that he leaueth it in our power whether wee will come to him by faith or no As if God did set his grace forth as Chapmen doe wares which the Customer may choose whether he will buy or no But who can resist in that which Gods Almighty power is put forth to worke Could his power be resisted it were not almightie Lastly we may see hence how many persons deceiue themselues who thinke Faith but a matter of opinion or an imagination of things absent who though they neuer felt the power of God working in them yet perswade themselues they haue faith as well as another as if it were so sleight a thing which no lesse power must worke in vs then that which raised Christ from the dead But hauing thus dispatched the point for common edification I will for the benefit of such who are more ripe in vnderstanding set downe my iudgment in these three points following See Page 353. at this marke ☞ VERSE 20 Now followeth the Description of that power which brought them to beleeue from that which it wrought in Christ our head viz. 1. His resurrection which is set downe from the state in which he was raised raising him from the dead 2. The exaltation of Christ which his power wrought in which we are to marke first the kingly power he hath receiued and set him at his right hand secondly the place where he hath it in the heauens aboue these visible heauens for so the word signifieth Thirdly the persons which are of two sorts first those who are subiect to this power as it is more generally taken verse 21. and part of the 22 Secondly those who are subiect to his power as it is in speciall manner tempered with grace in the words following A head to his Church the more particular consideration whereof shall not here be vnfolded First to cleare this 20.21 verses and part of the 22. ver First we must marke that this which is a word hauing reference to the efficacie or effectuall working of mighty power which was wrought in Christ when he was now raised from the dead As if it were not his minde to expresse a power like it for kinde so much as the selfe-same singular working which was wrought in our head Secondly to vnderstand the raising him from the dead we must know what death here is meant and in what it standeth Secondly what this resurrection includeth Christ suffered a supernaturall death so farre as might stand with the vnitie of his manhood to the person of God the Sonne and with the holinesse of his nature but here is onely meant that naturall death which did a time hold his humane nature in the state of it This death stood first in seperation of naturall soule body Secondly in the losse of all that sensitiue life which the soule caused and continued in the body Thirdly in the ceasing of all actions wrought by the body as an instrument Fourthly in a desire to be againe conioyned vnto the body Now then the resurrection is such a worke of Gods power which brought againe the soule of Christ to that body from which it had beene a little diuorced which caused it bring forth life in that body worke by it as an instrument ioyned with it finally ioy in the coniunction of it For better clearing Christs exaltation we must first know what it is to be set at Gods right hand Secondly what heauens are here to be vnderstood Thirdly what persons are meant by principalities powers Fourthly what is meant by putting all things vnder his feete For the first Saint Paul and Peter doe conster it by raigning immediately ouer euery creature till the mysterie of our redemption shall be finished 1 Cor. 15.25 compared with Psal 110.1 So to the Hebrewes he doth conster it the setting Christ in the throne of maiestie Heb. 1.3.8.1 Heb. 12.2 At the right hand of the throne of God Saint Peter maketh it all one with making him Christ and Lord See Acts 2.35.36 Ch. 5.31 But for the further opening we must know 1. What it is that is giuen 2. To whom and in what respect 3. How long it is to continue To the first I answere that it is not the might of diuine soueraigntie ouer the creature for this doth so follow the nature of God that it is necessary with euery person that hath this nature This the Sonne could not relinquâ—sh this he cannot be taken vnto as which doth necessarily agree to him as God blessed for euer What is it then A right of executing immediately and in a manner appropriate to this person the soueraigne dominion of God ouer euery creature So that though the Father and Spirit haue a right and soueraigntie ouer the creature yet they doe not immediately execute this in such sort as the Sonne doth which maketh Christ say Iohn 5.22 The Father iudgeth none but hath giuen all iudgement vnto the Sonne The Sonne by voluntary dispensation sent by the Father did empty himselfe and lay aside not onely the right of hauing dominion ouer euery creature but of exercising and showing it forth in that nature he had assumed The Father by voluntary dispensation doth resigne to the Sonne the immediate execution of all power ouer euery creature till the time that all things be subdued vnder him This right the one relinquished in the time of his humiliation the other doth answerably leaue a time for the
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
19.16 That he hath power ouer Angels is plain both by the reuerence they doe him and their obedience towards him Heb. 1. When hee brought his Sonne into the world he bad al the Angels should adore him euery knee boweth to him the euil Angels yeelding signe of subiection either deceitfully to wrong end or by force compelled though their state is such that they cannot do it religiously as the other That all the Angels are in obedience to him is plaine the good are sent forth by him to be ministring spirits for our good Now he that hath power to dispose of and imploy them hath power to take account how that hee setteth them about is discharged the euill Angells are likewise at his disposition for they could not enter the Swine without his leaue they are subiect to his iudgement When the Saints shall iudge the Angells what power hath Christ himselfe this way Vse 1 First from this of Christs prerogatiue and powerfull authoritie insinuated in this phrase of sittig at Gods right hand wee see that the meaning of this phrase is not to be admitted to equality with the diuine nature for this Christ euer had as God neither to be admitted into the diuine blessednesse setledly to inioy it for Christ as God euer had and could not but haue that essentiall beatitude and that blessednesse which he receiueth as man is not to haue end which this sitting at Gods right hand is to haue neither is that filling Christs humane nature with supernaturall gifts of knowledge power c. the proper thing this article layeth downe for these gifts shall dwell with him for euer hee shall sit in this manner on the throne of maiesty but for a time Much is the Lutherans sence to be approued who make Christs placing at Gods right hand to import thus much that the humane nature of Christ is eleuated to this honour that it may freely vse the diuine attributes omniscience omnipresence omnipotencie so as to become by them omniscient omnipresent omnipotent no lesse properly then the diuine though after a manner farre otherwise the diuine nature being thus of it selfe by naturall necessity the humane being thus by vnion with the diuine by gracious Communication of these vnto it with liberty to vse them for the perfecting of it selfe that looke as we conceiue a sinner iustified or made righteous with Christs righteousnesse not as inherent subiectiuely in him but in Christ yet really communicated with him so as hee is made righteous with it thus doe they say the humane nature of Christ is made omnipresent with the omnipresence of the diuine nature not as a thing subiectiuely inhering in it but so really communicated with it that it is made truely omnipresent by it though the diuine attribute neuer goe forth of the nature of God in which as the proper subiect they graunt it immouably inherent It shall not be amisse for the instruction of some a little to open what I thinke to be their opinion They hold with vs that the vnion of the diuine and humane nature standeth in this that they both are vnited in the singularitie of one and the selfe-same person that the properties of the diuine nature abide immoueably in it neuer going out of it and that the humane nature when now it hath the free liberty of perfecting it selfe by vse of the diuine properties that the humane nature then hath and holdeth it finite and proper qualities abiding in it such like things as these they religiously affirme with vs. In what then will you say do they differ from vs So farre as I can conceiue then in these three things 1. Vpon the vnion of these natures they thinke such a communication to follow of the diuine properties for example sake Omnipotencie as that the humane nature is made truely omnipotent not by any confusion of properties nor yet by any bare communion and concourse of it to the same effect each nature working that which belongeth to it with communion of the other for this wee graunt but by a reall donation by which the diuine omnipotencie doth so become the omnipotencie of the humane nature that it may worke omnipotently with it no lesse then the Diuine Nature doth it selfe 2. They say that Christs humiliation stood in this that his humane nature did suspend to vsefully these Diuine properties communicated with it 3. That the exaltation or setting Christ at the right hand is the eleuating his humane nature to the full and free vses of the diuine properties so that his humane nature by actuall vse hereof is become omniscient omnipresent But as this last is a misinterpreting of this article so the ground of their error is that they suppose a false effect of personall vnion namely such a reall communication for the vnion cannot cause the humane nature partake more in the properties of the diuine then it causeth the Diuine partake in the properties of the Humane Againe if a true reall communication did follow of Diuine attributes it must needs be of all seeing these are the Diuine Essence which can no way be diuided Beside in the vnion of body and soule which is personall the â—ife of the soule is not communicated with the body but an effect of it onely Beside to what end should created gifts serue when now more noble properties doe enter Not to mention the infinite perfections cannot perfect finite natures no more then reasonable perfections can make perfect vnreasonable creatures Finally This opinion maketh the diuine properties become instrumentary faculties as it were to a finite nature This by the way Vse 2 A second vse is to let vs see what reason we haue to subiect our selues to him seeing he hath all power we had neede to salute him with the kisse of obedience least we be consumed These who haue earthly power wee sweare aâ—â—egiance and obey them in all things how much more should we doe it here Such as disobey him are carelesse to get knowledge to belieue to repent they will finde it hard to kicke against the pricke they shall one day heare this Lambe like a Lyon speaking these terrible words bring them hether who will not I should reigne ouer them that I may stay them Vse 3 This must strengthen our Confidence that our Sauiour hath all things subiect that no Diuell can stirre him further then hee giueth leaue We haue men euill Angels sinne troubles euery thing resisting let vs not be dismaide but looke to him who hath all things put vnder his feete But if all things be put vnder him how come we who are his to be thus encountred in regard of the power receiued to subdue them They are all put vnder him but in regard of the execution they are not yet put vnder as Hebr. 2.8 the Apostle himselfe acknowledgeth Doct. Thirdly obserue the place where Christ is crowned with this glory and dignity He is at the right hand in the heauens before and aboue all things
for doting anthropomorphits then graue Diuines Beside that man doth many things to some particular persons for which he hath no generall rule but that he may doe as he will Ratio obligans Ratio prepondarans Ratio concommitans where there is no reason which doth obliege him and sway him to the contrary Answered 7 The second proposition of this seuenth reason is denied for as I shewed before any person is eligible to life though he were neuer so vnfit presently and immediately for the state he is in to receiue life if so be that God can by iust meanes prepare and make fit to life Answered 8 That foreknowledge Paul and Peter speake of cannot be the foreknowing of Faith and sanctification in certaine persoâ—â— for then what need is there that those who are foreknowne should be predestinated to be called iustified and sanctified and if Peters foreknowledge were a foresight of faith and holinesse what need we to be chosen to holinesse For that place in Timothy If ye flye the lusts of youth ye shall be vessels of gold and siluer Besides there is no necessity to conster that whole passage of election thogh it be so vsually taken the faith of some hath been subuerted but the ground-worke or foundation of sauing faith Grace abideth sure and God doth know them in whom it is and they may know themselues by their care to depart from iniquity But why doth not God worke this well-grounded grace in all It is fit there should some not all be precious and golden vessels hauing that precious faith to wit which cannot be subuerted and those precious graces of the sanctifying spirit How may one know that he is one of these and not a vessell of Alchimie or baser matter Whosoeuer doth purge himselfe he shall be a vessell of gold he shall haue in him that foundation of God that is that sure grounded faith and grace which shall not be subuerted But this by the way Now to proceede Doct. Now we come to the second doctrine viz. That God hath chosen vs who belieue not onely to haue this life of grace I meane of loue and holines but to haue them in perfection Thus the text saith he hath chosen vs that we should come to such a state in this life of loue wherin we shal be perfect pure without any spot in it Heere wee haue life but all is in part We know in part we loue in part wee are holy in part this state is a state of child-hood or imperfection But in the other life that which is in part shall be done away We shall know as wee are knowen we shall loue with all our hearts and strength we shall be perfectly holy without defect or spot because God hath chosen vs not onely to life but to a state of perfection in this life spirituall Looke as God hath loued plants birds beastes men not onely thus farre that they should haue a being but that they should grow vp and attaine to a perfect state in this life and being to which he hath chosen vs. Vse 1 Let vs then considering this be stirred vp to thinke of the Lords exceeding loue We see men though they are lame know painefull liues in some measure more tollerable yet they thinke life a benefit counting it a mercy to liue though for manner lesse comfortable So heere had God taken vs to haue such a life of Grace as here we leade it had beene mercy though we know sicknesse and lamenesse with it but to choose vs to come vnto such a state wherein we shall be pure without any spot or defect not onely to ordaine vs to finde life but life in abundance in Christ this is the riches of his mercy Vse 2 This serueth to strengthen our Faith in apprehending attaining our perfect redemption from the relickes of sinne and death when we find that we cannot get ground of corruption as we would what must we doe speake to God say Lord if the attaining perfect holinesse did lye vpon my hand I know there were no hope I finde these workes of the Deuill too strong for mee but thou hast chosen me euen to this that I should be without spot Lord execute thy owne pleasure more and more purge mee and sanctifie mee and in thy time possesse mee of that state to which thou hast chosen me Euen in earthly Princes their choyce is operatiue If the King choose one Chamberlain or Treasurer his choyse maketh him that to which hee is chosen Wherefore let no good soule who striueth against any imperfections be dismayed Looke as surely as thou hast receiued this perfection of thy humane nature thou I say whom God did choose not only to be born but to liue to full manhood so surely shal all of you who haue true faith and loue attaine to the perfection of this Diuine nature for God hath chosen you to be holy and without spot in it And howbeit men are heere taken away in their spirituall being as in their naturall some so soone as they are borne of God as the Theefe on the Crosse was no sooner conuerted then translated some in youth some in the aged progresse of sanctification yet shall not this hinder for he who is no sooner begotten to God then he is hence remooued euen he shall in that day wherein all of vs shall grow to a perfect man in Christ attaine this state of perfection as that naturall creature which is carried out from birth to buriall shall at last day be raised vp not in fancy which entreth as a present penalty of sinne but in the full stature which beseemeth such a nature Doct. The third thing followeth viz. that God hath taken vs of grace to this that wee shall liue in his glorious presence had hee giuen vs a perfect life without showing vs himselfe as it were face to face it had beene much fauour but to choose vs to this most neere communion with him is the height of his grace and our happinesse There is a being before God in state of grace such as now wee haue Thus Noah thus Abraham Hezekiah Zachary Elizabeth are said to haue walked before the Lord and it is no small priuiledge that wee may conuerse in his presence after any manner but all wee see of him here is but as it were the reflection of him in a glasse there is another being before him when we shall be now with him in the place of his glorious presence when we shall walke by sight when wee shall see him as hee is when wee shall follow the Lambe and see God with that blessed vision euen face to face as it were and this is it which is our chiefe blessednesse euen to be with him and see him Glorious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whose presence is the saciety of euerlasting delights That perfection of quality and action which we shall attaine is a great blessednes as great as can be inherent in our
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