An exposition of the Epistle of St Paule to the Colossians deliuered in sundry sermons, preached by Edvvard Elton minister of Gods word at St Mary Magdalens Bermondsey neare London. And now by him published intending the further good of his charge, and the profit of as many as shall please to reade it.

VER. 18. And he is the head of the body of the Church: he is the beginning, and the first borne of the dead, that in all things he might haue the preeminence.

The Apostle hauing spoken in the three verses going before of the dignity of Christ his person in respect of his deity and so proued the sufficiency of the work of redemp∣tion wrought by him. Now hee comes to speake of his dignity, as he is God and man by personall vnion, & with∣all teacheth by way of implication, how Gods chosen are made partakers of that redemption, namely by their vni∣on and communion with Christ, that he is their head, and they his members: the things affirmed of Christ in this verse, setting forth the dignity of Christ his person as God and man are three.

First that he is the head of the body of the Church.

Secondly the beginning.

Thirdly the first borne of the dead.

To which points of glory is added the end of them all in the last words, that in all things hee might haue the pree∣minence.

Come we to speake of these, as they are laid downe in order. And he is the head of the body of the Church, the

words head and body are metaphorically borrowed from knowne things, and doe signifie that relation that is be∣tweene Christ and his Church, that there is the same rela∣tion betweene him and his Church, that there is between the head and the body, and that in many respects, that as the head and body are knit together by nerues, and by the soule, so Christ and his Church are vnited and knit to∣gether by the band of Faith, and the spirit, as the head hath an eminency and excellency, and the body is vnder in place and dignity; so Christ hath an eminency and excel∣lency aboue the Church, and the Church is vnder him in place and dignity, as the head giues naturall life, sence and motion to the body, and the body receiues those things from the head, so Christ giues spirituall life and motion to the church, & the church receiues such life and motiō frō Christ, and as the head doth guide, gouerne and defend the body, and the body is guided, gouerned, & defended by the heade, so is it betweene Christ and his Church.

In these things specially standeth that similitude and re∣semblance of Christ and his Church to an head, and the members of a natural body, and that wee may yet better conceiue the meaning of the wordes, two questions are briefly to bee answered which serue much for the vnder∣standing of that relation, that is betweene Christ and his Church, compared to an head or bodie.

First, there beeing in Christ two natures, the question may be in respect of which of these two is Christ the head [ 1] of his Church, and vnited to it, and to euery member.

[ 2] Secondly, what manner of vnion it is, whereby Christ & his Church are vnited. [Answer to the question.] For the first I answere, that Christ is the head of his Church in respect of both his natures, e∣uen whole Christ God and man is the head of his church, for hee is so the head as hee is the Sauiour of his Church, they are conioyned by the Apostle, Christ, saith the A∣postle is head of his Church, as the husband is the wiues head, and the same is the Sauior of his body. Now Christ

is the Sauiour of his Church, not according to his diuine nature only, nor only according to his humane nature, but whole Christ in his Godhead, in his soule and flesh, and therefore whole Christ is the head of his Church, and the Church, and euery true member of it, is vnited to whole Christ, yet in this order: first to the flesh and manhood of Christ, and then by that, to the Godhead, because, as there is no vnion of man with God, being seuered from him by sin, but by a mediator, so is there no coniunction with the Godhead of Christ, but by his flesh in which he performed the chiefe works of mediation, & that for the first question

To the second I answer, that the vnion whereby Christ and his Church are vnited, though it bee a true and reall vnion, yet is it not naturall, as two ioined in one nature nor personall, as of body and soule, nor politicall, as of Prince and people, but mysticall and Spirituall, by the bond of the same spirit and faith.

Now lastly, the word (Church) signifieth the whole num∣ber [Doct. 1] of Gods chosen, wheresoeuer called and sanctified; this then is the full sense and meaning of these words, as if the Apostle had said, Christ both God and man, in respect of both his natures, is after a spirituall manner, knit to all Gods elect, called and sanctified, and is more eminent and excellent, they giuing spiritual life and motion vnto them, and doth guid, gouerne and defend them.

From the words thus vnderstood we may first conclude, that Christ onely is the head of the vniuersall Catholike Church, for though euery King may in good sense be cal∣led the head of the particular visible Church of his domi∣nion, which is a body distinct from the whole Church, yet of the whole Church, being one bodie consisting of all the members of it, there can be but one head, & that is Christ, because he onely is knit to Gods elect, called and sanctifi∣ed by mysticall vnion, he only giues spirituall life and mo∣tion to all the members of the Church, yea, the Papists themselues. against whom I note this, who say, that the

Pope is the head of the Church, in their annotations on Ephes. 1.22. confesse that the Church in no sence can bee called the body of the Pope; and therefore we may con∣clude, that he cannot be the head of the vniuersall Church, as for their new coined distinction of head imperiall, and ministeriall, it is not only without warrant from the word, but foolish, and doth imply a contradiction; for to be head argueth preheminence, as saith the Apostle in the ende of this verse, and to be ministeriall argueth subiection and in∣feriority, therefore head ministeriall can neuer agree to the same subiect. And so I leaue this point, and come to ano∣ther, in that the Apostle sets down that relation that is be∣tweene Christ and his Church, by this similitude that he is as an head, and the Church as a body, wee are taught that there is a most neere vnion, and coniunction betweene Christ and his Church, euen as neere as there is betweene the head of a man and his body, yea more neere, for the [Doct. 2] head of a man may bee cut off, but Christ is ioined with his members inseparably, all opposite strength and power of Hell can neuer be able to separate him from his Church and members; and hence it is that the word (Christ) is put many times for the Church of Christ, because Christ and his Church are so neerely conioined, for all the body is one, and euen so is Christ, that is the Church of Christ, as appeares in the very next verse, for by one spirit are wee all baptized into one body. Now to Abraham and his feede were the promises made, he saith not, vnto the seedes as speaking of many; but vnto thy seede, as of one which is Christ: where the word (Christ) signifieth not onely the head or mediator, God and man, but also the Church ga∣thered and called by the preaching of the Gospell, Ephes. 1.2 3. the Church is called not only the body, but the com∣plement of Christ, this is further manifest by another si∣militude vsed by the Apostle, namely of man and wife in mariage, that as the Husband and Wife in car∣nal mariage are vnited most neerely into one flesh, and are

indeed till death or lawfull diuorce by the bond of marri∣age, one flesh euen so neere or rather neerer (because death cannot seuer them) is the coniunction betweene Christ and his Church, thus the Apostle hath taught, Ephes. 5.31.32. where he doth apply the words concerning carnall marriage, to the coniunction betweene Christ and his Church, for this cause shall a man leaue father and mother, and shall cleaue to his wife, and they twaine shall bee one flesh; this is a great secret, but I speake concerning Christ and concerning the Church.

The point thus cleared, let vs come to the vse; First it [Vse. 1] may serue to strengthen the faith of all true beleeuers tou∣ching their iustification by Christ his righteousnesse im∣puted vnto them, for there being that neere coniunction betweene Christ and his Church, as is betweene the head and the body, it must needs bee, that the graces and bene∣fits of Christ doe truely and really belong to all his mem∣bers, and what he did as mediatour, by the couenaunt of grace is truly imputed vnto them and made theirs by true faith, for what is done by the head in a naturall body, may truely be ascribed to the whole body, so what Christ did as mediator, he being the head of his Church, is truely impu∣ted to all his members. The Papists say it is but a fancie of an idle braine, to hold that the righteousnesse of Christ, and his merits are made ours by imputation, it is all one (say they) as if wee should say, one man doth liue by the soule of another, and yet they say that the merit of the good worke of one member of Christ, by reason of that communion that is betweene the members, may be com∣municated and applied to another, which I speake, not onely to shew the error in the thing it selfe, for it is false to say, that there is any such power giuen to any, to merit for himselfe and for other, but to let vs see, how absurd, and how forgetfull they are of their owne assertion, and let vs leaue them to vanish in their owne iarring and dissenting opinions, and let vs learne to acknowledge it a certaine

truth, and labour to be strengthened in the perswasion of it, as grounded on the neer vnion of Christ & his Church, that as many as truely beleeue in Christ, stand iust in the sight of God, by Christ his righteousnesse, euen his by in∣herency, but ours giuen and apprehended by faith. Let that suffice for the first vse.

[Vse. 2] Againe, is this a trueth, that there is a most neere vnion between Christ and his members, euen so neer as between the head and the body, then let all such as harme any member of Christ, happily a silly man or woman in the sight of the world, let them know that the harme done resteth not vpon the person harmed, but reacheth vp euen to Christ Iesus in heauen, as harme done to the least fin¦ger, reacheth to the head, and sometime causeth the head to drop downe teares: so the harme that is done to any member of Christ reacheth to him. Moses saith the ene∣mies of the Church rose vp against God. The Lord saith, he that toucheth his people, toucheth the apple of his eye, and that knowen speech of Christ from Heauen, may heer be remembred Act. 9.4. Saul, Saul, why persecutest thou me? in my members, and by my members, let this strike terror and amazement to all wicked persons, who load the mem∣bers of Christ with iniuries and wrongs, in word & deed; when thou doest cast disgrace and contempt, by opprobri∣ous tearmes, vpon a silly man or woman, beleeuing in Christ; thou doest it to Christ his head in Heauen, and know that thou mightest as well spit in the face of Christ himselfe; and a man will not suffer the least member of his body to be pinched if he can hinder it, and shall Christ to whom all power is giuen in heauen and earth, suffer any of his members bought with so deare a price, as his owne precious bloud be wronged, & reuenge it not? no certain¦ly, such wrongs ring in the ears of the head of the Church Christ Iesus, and will cause him one day to come downe in flaming fire, to consume them that abuse his members. Yea, it is to bee thought on and considered that the head

of the Church is such an head, as doth know not only the wrongs done to his members, but the secret intents of mis∣chiefe also, and the very purpose of euill against any of them, for hee is not onely man, but God also, a searcher of the secret thoughts of all hearts, let not then any man-thinke that he can wrong a member of Christ so secretly, as that the wrong done, shall be smoothered in the place where it is done, & neuer come to light, for why, it moun∣teth vp aboue the sunne, euen to Cnrist in Heauen, yea, hee sees and knowes thy malice against any of his mem∣bers, lurking in the depth and bottome of thy heart, it is a corruption as old as Caine, to hide, cloake and shadow cankor and malice, and to thinke that it reacheth no fur∣ther than a mans owne bosome, but we are to know, that it reaching to a member of Christ, though not in act, but onely in thought, it reacheth to Christ, and is not onely seene and knowen of him, but it toucheth him, and hee hath a feeling of it, and without repentance and change of minde and affection, hee will punish it as intended a∣gainst himselfe; let this be thought on and remembred of all those that wrong their brethren, in the secret thought of their hearts: it may be, and I make no question of it, but many men and women neuer thought of this, that their secret malice reached so high as heauen, let vs now there∣fore learne it, and for conclusion of this point, remember what the Lord sayth to Abraham, I will blesse them that blesse thee, and curse them that curse thee: all that truely be∣leeue in Christ, haue him a friend to themselues, blessing them in their owne persons, and a friend blessing all that are friends to them, and a foe to all false hearts, harboring and hatching mischiefe against them, which is a matter of [Doct. 3] great comfort to them, and of dreadfull terrour to all that hate them.

By this relation betweene Christ and his Church, com∣pared to an head and a body, we are further taught, that all the actuall members of Christ, as many as are truely

knit to him by the bond of his spirit, and faith they are in speciall manner vnder Christ, yea, so as they are quickned by him, and haue spirituall life communicated vnto them from him, as the head doth quicken and giue life to the members of the body, and gouerne them in speciall man∣ner, so Christ in speciall manner doth quicken & gouerne his members; in speciall manner wee need not seeke farre for the proofe of this; let vs but looke backe to the last words of the verse fore-going, and consider them together with these words, and the point will easily appeare very plaine: In Christ all things generally whatsoeuer consist, that is, all things by his powerfull hand are preserued and sustained, his generall prouidence is ouer all creatures, but when the Apostle comes to set downe what hand and go∣uernment Christ hath ouer his Church, he saith, in respect of his Church, he is as the head to his Church, hee doth guide and gouerne it, as the head doth the members, this is also the doctrine of the Apostle, where speaking of the exaltation of Christ raised from the dead, and set at the heauenly places, for aboue all principalities and powers, and might and dominion, and euery name that is named, not in this world onely, but also in that that is to come, he saith that all things whatsoeuer; yea, his very enemies will they nill they, are made subiect vnto him, but how? vn∣der his feet, there is the manner of their subiection, and his Church also is made subiect vnder him, but how? as the body to the head saith the Apostle, where we see a ma∣nifest difference of subiection of other things, and of the Church vnto Christ, and withall, as plaine a difference of that hand and gouernment, that Christ hath ouer other things, and ouer his Church, that hee hath a generall do∣minion ouer other things, & that he gouernes his Church, and the members of it in speciall manner, yea, so as hee doth quicken and giue life to them, the ground of this is, because there is the same spirit in Christ, and in his mem∣bers, for as the Apostle sayth, hee that is ioyned vnto the

Lord is one spirit. The same spirit the fountaine of life and grace dwelling in Christ, and in his members, must needs quicken, sanctifie and make them holy as hee is, in their measure, and as the same soule being in the head and members, doth quicken both head and members, the head as the chiefe seat of life and sence, and the body as it is ca∣pable, and euery member as is fit for particular duty and function.

Now this for the vse [Vse.] of it, may serue as a ground of tri∣all and examination, euery one will bee held as a member of Christ, receiue the Sacrament, to seale vp their vnion with him, but where is that conformity to Christ the head of his Church, in a measure of holinesse? where is life of Christ conuayed from him to his members by his Spirit? where is almost that man or that woman, that can truely say with the Apostle, I liue, yet not I, that is in the corrup∣tion of my nature, but Christ liueth in me, and in that, I now liue in the flesh, I liue by the faith in the sonne of God, who hath loued mee and giuen himselfe for mee, can wee perswade our selues that we are members of Christ, and yet liue as many doe, the life of nature onely, as they are led by the light of nature, some thinke they are in good case, because they deale truely and iustly withall, & liue peace∣ably with their neighbours, things indeed commendable in themselues, and excellent if they come from a good root, yet they are such as may be in naturall men, meere heathen men haue had them, shall we then from these con∣clude that we are members of Christ? shall any man think that he is knit to Christ, who is so farre from being ordered by his spirit in speciall manner, as that he is altogether gui∣ded by the inward corruption and lust of his owne heart, and by the outward temptation of the Diuell, yea, some∣times doth euen tempt the Diuell to tempt him; it may seem strange there should be any so giuen ouer to the cor∣ruption of his owne heart, yet such there bee too many in the world, who euen tempt the Diuell to tempt them, and

they are such as dispose themselues to sinne, such as make themselues fit for the committing of sinne, and make rea∣dy their hearts as an ouen, as saith the Prophet, for exam∣ple, the drunkard makes his tongue fit for swearing, ray∣ling, ribald and filthy speaking, the idle person his body fit for vncleannesse, for thus to dispose themselues to sinne, is a discouering of the inward corruption of their hearts, it is all one, as if a man should shew his mony to a theefe, wat∣ching for his prey in a dangerous place, or for a man to offer his naked breast to the stab of a deadly malicious e∣nemy, thirsting after his bloud: so they offer themselues as a prey to the Diuell, and vncouer their corrupt hearts in the sight of the Diuell, seeking such aduantage to allure them to thrust them through with his dart of sinne. Now then can any man thus led by his owne corruption, and the temptation of Satan, yea many times (as I haue shew∣ed) tempting the Diuell to tempt him, perswade himselfe that he is a member of Christ? hee might as well thinke that the shooes on his feet are parts of his body, it is but a fancy; we are to know it for a certaine truth, that as ma∣ny as are knit vnto Christ, they are gouerned by him in speciall manner, and he liues in them by his spirit. And that we may haue some more speciall direction in this case, and may knowe when wee are gouerned by the spirit of Christ, take these two notes of the infallible presence and habitation of his spirit.

First, a feeling of the masse and body of our owne cor∣ruption, with a loathing of it, and a desire to be deliuered from it, as Paul saith, O wretched man that I am, who shall deliuer me from the body of this death. There was in him a feeling and a loathing of his owne corruption so is it with all them that haue the same spirit, for nature ne∣uer feeles corruption with dislike, but only grace: so long as it is felt onely by nature, it is followed with delight, yea, the naturall man holds it his chiefe felicity, when he may follow the swinge of his owne corrupt heart, and nothing

grieues him more, then when that hee is crossed by some griping of an accusing and yelling conscience.

The second note of the presence and habitation of the Spirit of Christ is an vnfaigned purpose of heart to obey God in all his commaundements according to place and calling with an inclination of heart vnto those commaun∣dements. Barnabas exhorted the people of Antioch, Act. 11.23. that with purpose of heart, they would cleaue vnto the Lord. I say an vnfained purpose of heart, because euen Pharaoh and the most wicked in the worlde, sometimes when Gods hand is heauy vpon them, when they are sicke or the like, they promise to amend and request others to pray for them, but yet as the Lord himselfe complaines, Hosea 5.4. they will not giue their mind to turn vnto their God, they doe it not from their heart, when they are reco∣uered they forget what they promised, because they pro∣mised not in truth of heart, their promise cume not out from an hatred of sinne, but rather from an hatred of the commandement of God, and a sence of their present mi∣sery. Therefore I say an vnfained purpose of heart, with a ready and cheerfull inclination of heart, to all holy obedi∣ence, such as was in Dauid, a purpose bound with an oath and a holy couenant made to the Lord to keep them from starting, I haue sworne and will performe it, that I wil keep thy righteous iudgements: by these two things found in vs, wee may know that wee bee gouerned by the spirit of Christ but if these be wanting, we deceiue our selues, if wee think we are members of Christ, we haue then no coniun∣ction with Christ the head of his Church, we are not bran∣ches of the true vine but shall bee cast out as vnprofitable branches, and let vs tremble to thinke vpon that which followeth vpon this, (namely) this, that as in this life, wee haue but a supposed vnion & coniunction with Christ, an vnion with him only in our conceipt, so in the life to come we shall haue but an imaginary communion and fellow∣ship with him, and in deed & truth a finall separation from

him, his Saints and Angells, and fellowship with the De∣uill and his Angells, they that haue not Christ their head and Sauiour in this life shall haue him their iudge and condemner in the life to come: and they deceiue them∣selues who thinke they may liue as the limmes of Satan, and yet die the members of Christ. The next thing wee [Doct. 4] haue to marke from those words is this that the Apostle saith, Christ is the head not simply of the Church, but of the body of the Church, hence wee are taught that the members of Christ ought to haue one heart, and one affec∣tion, to loue as members of one and the same body, to be kind one to another, and to make much one of another, we find this argument and manner of reasoning plainely, prouing this duty vrged in many places of the Scripture, If there be threfore any consolation in Christ, any comfort of loue, if any fellowship of the spitit, if any compassion and mercy: fulfill my ioy, that ye be like minded, hauing the same loue, being of one accord, and of one iudgement we haue the same ground of exhortation, vrging this duty, that we support one another through loue. Why so? there is one body and one spirit saith the Apostle, it is recorded Act, 4.32. that the multitude of them that beleeued were of one heart, and of one soule, the reason no doubt was this, because though they were a multitude, yet they were all one body, and it were monstrous to haue two hearts in one body. This duety belongs to all that professe them∣selues members of Christ, [Ʋse.] and it ought to be effectuall, to ioyne vs together in one hart and affection many reasons might be brought to moue vs to loue one another, as our agreement and coniunction in one nature, country, place, habitation, law, liberty and religion, which are all of great waight to moue vs to mutuall loue, but aboue all, this is of greatest waight, and most effectuall that wee are members of the mysticall body of Christ, the very light and order of nature, teacheth the members of the same body, to loue and to tender one another: no man euer yet hated

his owne flesh, but nourisheth and cherisheth it, Eph, 5:29: wee cannot bring instance or example of any well in his wits that did euer hate or hurt his owne body wilfully. If then the consideration of this, that we are members of one body, moue vs not to loue and tenderly to affect one ano∣ther, it will conuince vs of sinne against the light of na∣ture, yea against the light of grace, and the supernaturall light of the holy ghost reuealing vnto vs that wee are knit together by one Spirit, one faith, one hope of saluation, yea it will conuince vs of want, of loue to the Lord Iesus Christ himselfe, who thought not his owne bloud too dear for vs, but testified his loue towards vs by shedding of his bloud to redeeme vs, and therefore we ought to loue him againe, but if we loue not one another, it is a plaine eui∣dence against vs that we loue not Christ, for hee hath set o∣uer that loue that hee requireth of vs in lieu of his loue to∣wards vs to be answered vnto him in his members, he will haue it seene how we loue him, and esteeme his benefits by our loue to his members, therefore he saith to Peter, louest thou me, then feed my lambs, as if he had said, shew thy loue to me vpon them, and in doing good to them: if then wee would not be conuinced of breaking the order & course of nature of repelling the worke of grace, of quenching (as much as in vs) the supernaturall light of the holy ghost of want of loue to the Lord Iesus to whom wee owe our selues, our soules and bodies, let vs bee stirred to loue one another, to bee kinde and friendly one to another, as the members of one body, and for conclusion of this let vs re∣member what the Apostle hath said, if ye bite & deuoure one another, take heede lest ye be consumed one of ano∣ther, if ye fasten your teeth one in another, as we do when we break out into bitter termes of railing & reuiling one another, it is all one as if a man should bite of the flesh of his owne body, and if that bee odious in nature for a man so to deale with his owne flesh, let vs remember that wee are members of one body, and therfore ought to loue one

another, and it must bee farre from vs to wrong one ano∣ther in word or deede.

Now to the second thing heere affirmed of Christ set∣ting forth the dignity of his person, as he is God and man, (that he is the beginning) and for the vnderstanding of the wordes, some thing must bee supplied, the word (be∣ginning) beeing a worde of relation, hauing reference to something, whereof it is a beginning, some referre it to all things, that he is the first efficient cause of all things which is true, but that cannot so well agree to this place, because the Apostle hath spoken of that in the verse going before, but the relation of it must be to somthing within the com∣passe of this verse either to the Church or to the resurrecti∣on of the dead; and I take it, it may most fitly be referred to the Church, the chosen of God called and sanctified, because the Apostle speaks of the resurrection of the dead in the next words the speech of the Apostle in the original runnes thus, [Quest.] hee is the head, &c: who is the beginning; thus then as I take it) wee are to supply this second affir∣mation, he is the beginning of the Church, from him the Church and the chosen of God, haue their originall and beginning, now the question may be how hee is the begin∣ning of the Church?

[Answere.] By shedding of his bloud on the crosse, as Eue was fra∣med and made of the rib that was taken out of Adams side, so the Church is framed and made of the bloud shedding and streaming out of the side of Christ crucified, for by his bloud saith the Apostle, Ephes. 2.13. They which were farre off are made neere, and the chosen of God haue re∣demption through his bloud, verse the 14. of this chapter and as the Authour to the Hebrewes saith 10.19. by the bloud of Christ they haue entrance, and vers. 12. it is a new and a liuing way, it hath an efficacy and power in it-quick∣ning and giuing life.

[Object.] The Church was before Christ shed his bloud, ab initio mundi, how then is the shedding of the bloud of Christ

the beginning of the Church?

Christ indeed shed his bloud onely then, [Answ.] when hee was manifested in the flesh, after many yeares of the worlds continuance, yet his death was as effectuall from the be∣ginning of the world, as when hee did hang on the crosse, all the Patriarks and Saints that liued before Christ his comming in the flesh were saued by it as well as any other after his death. Therefore it is said Reuel. 13.8 that he was the lambe slaine from the beginning of the world. Thus then are we to conceiue these words, that Christ is the be∣ginning of the Church; of his bloudshed is the Church framed and quickned.

Now to the Doctrine, in that Christ by shedding his [Doct. 5] bloud is the beginning of the Church, wee are taught thus much, that euen out of death commeth life to Gods cho∣sen, Christ giues life vnto them, not by life, but by death, which is a point that may easily be confirmed: for if wee looke to the Lords manner of working, not onely in this particular, but in many others, we shall finde, that he com∣monly workes all things in his creatures by the contrary, he creates things that are, not of somthing, but of nothing; he makes light shine out of darknesse, hee brings water, not out of a fountaine, but out of an hard stony rocke; And this the Lord doth, not onely in the worke of creation and preseruation, but also of the conuersion of a sinner; therein it pleaseth him to work ordinarily by the preaching of the Gospell, which is as contrary to the nature of man, as fire to water, for there is no seed of the Gospell in nature, but as the Apostle saith, 1. Cor. 2.14 the things of the spirit are foolishnesse vnto the naturall man: yet by the foolishnes of preaching, it pleaseth God to saue them that beleeue. 1. Corin. 1.21. and thus doth he also in the worke of our re∣demption, as one saith, if we consider Christ on the crosse, we shall see our paradice not in heauen, but in the middest of hell; out of his cursed death, doth he bring life and sal∣uation to Gods chosen.

The reason of this is, that his power might more appear and the worke to his glory, [Reason.] for then doth the Lord shew himselfe most powerfull when hee workes by contraries, and then especially doth he so work, when he hath any ex∣cellent thing to worke to his owne glory.

[Ʋse.] And for vse of this, let it be laid vp as a ground of excel∣lent and sweet comfort in euery true beleeuing heart, for why is it so, that the Lord workes the life and saluation of his chosen, out of that which seemes most contrary, the cursed death of the crosse, then let euery true beleeuer vp∣on consideration of this, bee comforted and strengthened against despaire in his great extremity; let him remember it is the Lords wonted manner of working, to bring riches out of pouerty, ioy out of sorrow, mirth out of mour∣ning, glory out of shame, life out of death, happinesse out of misery, heauen out of hell; and that such is the Lords power, that he workes commonly by contraries, and with∣all, his mercy is as his power towards his children, and it will bee a notable meanes to establish his heart with com∣fort in the greatest blast of trouble, yea, bee it so, that the trouble be inward in soule and conscience, that he feeles the terrours of God fighting against him, and the Lord shewes tokens of his anger and heauy displeasure, yet if e∣uer before hee truely felt the sweetnesse of Gods mer∣cy in Christ, the consideration of this the Lords man∣ner of dealing may stay him from beeing vtterly deiected and cast downe, and may assure him, that euen out of that trouble the Lord in his season will worke his greater con∣solation and comfort, I know it is an hard matter, thus to be comforted in a mans owne particular affliction, to haue it in speculation and knowledge, that out of one contrary the Lord brings another, before speciall triall come, is no hard matter, but when the case is our owne, and our soules feel trouble vpon them, then to be perswa∣ded, that out of that trouble the Lord will bring comfort, and on that ground to bee comforted it is hard, because

there reason is strong against it, and corruption wil be stir∣ring, and somtimes rise vp in contradiction in the best, we read Act. 9. that Ananias would scarsely beleeue the Lord himselfe in this point, though indeed the case was not his owne, when the Lord told him verse the 11. that out of the persecuting spirit of Paul, hee had wrought an holy profession, and made him, who before was a persecu∣tour, an holy professour, and that out of such infidelity, he had brought such faith, Ananias would hardly beleeue it, but beganne to reason the matter with the Lord, verse 13. yea, to dispute and bring arguments against it, that hee had heard of many, it was Vox populi, that hee had done much euill, backed and countenanced with authority, and so he thought it impossible, that Paul should be conuerted and brought to the faith, thus doth reason and corruption many times stand vp in opposition, to this ground of com∣fort, that out of one contrary, the Lord worketh another, especially in a particular case of affliction, therefore that wee may bee helped, and haue our hearts established with comfort, in time of neede vpon this ground, we must fur∣ther call to minde, and follow that notable rule of grace, that in case of affliction, reason and feeling must bee laide aside, faith must bee predominant, and rule aboue reason and feeling, we are not to iudge of our future estate accor∣ding to our present feeling, (for then wee shall perswade our selues it is desperate) but according to the word and promise of God, who hath promised then to send helpe to his children, when sense tels them it is farthest off, and they are almost swallowed vp of trouble, and to this, pur∣pose, looke on the example of the Saints of God, in for∣mer times, Psal. 130.1. Out of deepe places, saith Dauid, haue I called, and when he was plunged into the deepes of distressed conscience, hee laide aside his reason and sense, and by his faith rested on the earnest promise which made him send vp earnest praier to God: when Moses at the red sea, as we read, Exod. 14. was in extreame anguish, he saw

present death euery way, the people cried against him vers. 11. Hast thou brought vs to die in the wildernesse, be∣cause there were no graues in Aegypt? And no doubt, as Luther saith, he felt in his heart a mighty cry of the Deuill against him, saying; All this people shall this day perish, for they can escape no way, and thou shalt be found guil∣ty of this great calamity, as the author of it, because thou hast led them out of Aegipt: Moses in his extremitie, by his faith broke through his owne sense, feeling, and aprre∣hension, and cast himselfe by faith on the promise, and so cried vnto the Lord with assurance that hee would giue him de••iuerance, thus must we doe in time of our particu∣lar affliction, we must lay aside reason and sense, and by faith rest on the promise of God, and then this ground of comfort, that out of one contrary the Lord can fetch ano∣ther, will be truly comfortable, and we shall bee fully per∣swaded of the truth of it, that out of our particular afflicti∣on, the Lord will worke our speciall consolation, and we shall be strengthned against despaire in our greatest extre∣mities. A second thing offered from these words, is this: In that Christ is the beginning of his Church by the [Doct. 6] shedding of his bloud, and the Church beginnes at the crosse of Christ.

We are hence further taught: that euery true member of the Church, must thence deriue and fetch his beginning euen the beginning of his spirituall life and saluation, hee must bee able to say, he hath the beginning of his life, and saluation, from the bloud of Christ, in the very act of the shedding of it.

How is that to be done, may some say?

[Quest.] Answer in the words of the Apostle, Rom. 6.8. by be∣ing dead with Christ, [Answ.] and Galat. 2.19. by being crucified with Christ, and that is done by beleeuing, not only that Christ died for him, and by app••••hending the merit of his death, but by spreading himselfe vpon the crosse of Christ and beleeuing that himselfe was crucified with Christ, and

so feeling the power of his death to kill sinne in him; a point of faith not knowen to many in the world, it is a subtilty and sleight of the Diuell, to blind-fold men in this case, to make them content themselues with a conceipt, (for indeed it is no true faith but a fancy) that they haue true comfort in Christ, if they beleeue or rather think, that Christ was crucified for them, and yet neuer beleeue, that they were crucified with him, [Vse.] and we must know that this is not sufficient, this is not to goe to the first ground of true comfort, this is to take hold of that which happily be∣longs not vnto vs (namely) the merit of Christ his death, which appertaines to none but to his members crucified with him, if wee would finde true comfort in Christ, wee must not rest in the fruit and merit of his death, but go to the very root of comfort, the bloud of Christ streaming out of his body on the crosse, and there finde our selues crucified with him.

If you aske how a man shall know that he is crucified with Christ? [Quest.]

The Apostle hath taught vs Rom. 6.6.7. [Answ.] when the old man, that is our naturall corruption, is mortified by the power of Christ his death, as a man executed and put to death, ceaseth from thefts, murders, treasons and the like, so if thou be crucified with Christ, thou shalt finde thy selfe to cease from thy old sinnes and corruptions. Let this e∣uer bee the ground of our comfort in Christ that wee are crucified with him: euen a wicked reprobate may in his conceit pull to himselfe the merit of Christ, & please him∣selfe with a deceiuing comfort, but he is neuer able to goe thus farre, to finde himselfe crucified with Christ, to fetch the beginning of his comfort from the very body of Christ bleeding on the crosse. If then thou wouldest goe further and fetch thy comfort in Christ, from the very first ground and beginning of true comfort, thou must de∣riue it from the side of Christ vpon the crosse, and finde thy selfe a member of that body, I meane the Church,

that issued out of the side of Christ, and was framed of his bloud, that is, thou must finde thy selfe ctucified with Christ.

[Doct. 7] One thing more wee may gather from these words (namely this) that the bloud of Christ is a most precious thing, it is here made the seed of the Church, from whence the Church takes her beginning; it is the bloud of God so called, Act. 20.28. it is the price of redemption expia∣tory, and clensing from sinne, and we must learne so to e∣steeme the bloud of Christ, as it is in it selfe precious, so let vs accompt it precious vnto vs, [Vse.] there bee some that count the bloud of Christ as a common thing, and they are such as make sinne common, that commit sinne so ordinarily, that Christ his side must still runne, when they haue com∣mitted any sinne and are washed from that, and come to the Sacrament to seale vp their faith in the bloud of Christ, they commit the same againe, and haue need of his bloud to runne againe, they that thus make no accompt of sin, they make no accompt of the precious bloud of Christ, and let them know it is a step to that fearfull sinne spoken of Heb. 10.29. of treading vnder foot the Sonne of God, and counting the bloud of the Testament as an vnholy thing.

And let vs remember one thing further, that if we hold the bloud of Christ precious vnto vs, then wee ought to haue a serious and continued meditation of it, yea, often∣times a solemn remembrance of it, by receiuing the Sacra∣ment of the body and bloud of Christ, the Iewes were to eat vnleauened bread seauen dayes together, and shall we thinke that a short and perfunctory remembrance of the body & bloud of Christ only for fashion at Easter or once in a yeare enough for a Christian man or woman? no, car∣ry another care with thee, or else bee assured it will bee easier for a Iew then for thee at the day of iudgement.

Now to the the third thing affirmed of Christ, setting out the dignity of his person as he is God and man, (that

he is the first borne of the dead, &c) the forme of speech first borne as I shewed vers. 15. is Metaphoricall, the Apostle thus speakes by way of resemblance to the first borne in the olde testament. Now Christ is called the first borne with a reference (to the dead) in a double respect.

First because he was the first that did rise from the dead, to life eternall, though wee reade that Lazarus and many [ 1] more rose from the dead before Christ, yet they rose to liue a mortall life, and to dye againe, but Christ was the first that rose to liue for euer and neuer to dye againe Rom. 6.9.

Secondly by vertue of his resurrection, he is the cause of [ 2] the resurrection of all his members, as the first borne a∣mong the Iewes, did communicate his good things to his brethren, so Christ the first borne among many brethren, Rom. 8.29. doth communicate the power of his resurre∣ction to his brethren: hence he is said to be the first fruits of them that slept, that as the first fruits among the Iewes offred to God were not only sanctified themselues, but did also sanctifie the rest of their crop, so Christ rising from the dead hath not onely made holy his owne resurrection, but sanctified all the faithfull to an happy and ioyfull resurre∣ction.

Some may say the wicked also shall rise from the dead by the power of Christ.

It is true indeed; [Ans.] but not by the benefite and vertue of his resurrection, which is euer sauing, sweet, comfortable, and belongs onely to his members, but by his power as he is God, and a iudge by vertue and necessity of that sancti∣on added to that commandement Quo die comederis: in the day that thou eatest thereof, thou shalt die the death; for that decree comprehends not onely death temporall, but eternall; therefore the wicked must needs rise to con∣demnation, that their bodies may bee punished with their soules, yet by the power of Christ as he is God, and not by vertue of his resurrection; hee by vertue of his resurrecti∣on

is the cause of the resurrection of his members onely, this then is the meaning of the Apostle, that Christ was the first that did rise from the dead to life eternall, and by vertue of his resurrection, he is the cause of the resurrecti∣on of all his members.

Now heere we are to obserue, that the Apostle saith not, Christ is the first that did rise from the dead, but that hee is the first borne of the dead, which forme of speech doth [Doct. 8] giue vs this instruction, that the earth, the sea or any other place that now holds any of the bodies of the Saints de∣parted shall not hold them for euer; it is but as the wombe of a fruitfull mother, as the earth brought foorth the body of Christ the first borne; so in the time that the Lord hath appointed, euen at the consummation of all things it shall bring forth the bodies of the Saints, as a mother doth her child of whom she trauells in due season, the bodies of the Saints buried in the dust or in any other place shall be yeel∣ded vp, and shall rise againe at the time the Lord hath ap∣pointed, we find that the holy Ghost vseth this manner of speaking comparing the resurrection to a birth or bringing forth in many places of Scripture: wee haue it in the same words that here are vsed, that Christ is the first begotten of the dead, & Paul in his Sermon to the people of Antioch, doth apply that of the Psalmist. Thou art my son, this day haue I begotten thee; properly spoken of the eternal generatiō of Christ, as he is God, to his resurrection; & bring it to proue his resurrection: God (saith he verse. 33.) hath fulfilled his promise to vs in that he raised vp Iesus, euen as it is written in the second Psalm, thou art my son, this day haue I begotten thee Luk. 20, 36. the Saints raised from the dead are called the children of the resurrection: those and the like places, doe plainely proue the point deliuered that the earth, the sea, or any other place shall one day, euen at the day of iudgement bring forth or as the Prophet speakes, cast out the dead as we haue it in vision, the sea gaue vp her dead which were in her, and death and hell deliuered vp the

dead which were in them.

Reasons of this are many, it is grounded on the truth [Reason 1] of the word of God, wherein reward is promised to the good and godly, and punishment threatned to the wicked and vngodly.

Vpon the iustice of God which euer goes hand in hand [Reason 2] with his truth; that whatsoeuer is spoken in his word, the equity of his iustice doth require the accomplish∣ment of it. Vpon his mercy promised in the couenant of [Reason 3] grace, wherein hee couenanteth with his children to bee their God for euer. Vpon his almighty power, all these are [Reason 4] as so many pillars bearing vp this truth, that the dead bo∣dies of the Saints shall one day rise againe, and be brought out of the earth, sea, or any other place, as out of the womb of a fruitfull mother. [Ʋse.] A matter (for the vse of it) of excee∣ding great comfort, yea the very complement and full end of all the sweet and comfortable promises of God, made to his children, this was that which held vp Iobs heart in the middest of his affliction, Iob 19.25. I am sure that my redeemer liueth &c. Now then, that euery one of vs may haue profit and sound comfort by this doctrine of the re∣surrection, so comfortable in it selfe, we must not content our selues with the bare and general knowledge of it, some there be that make knowne by their liues, their wilfull and affected ignorance, or rather deniall of this in the generall, and shew that they hold the position of the sensuall Epi∣cure; let vs eat and drinke, for to morrow we shall die, and there is an end of all. But as many of vs as are better affe∣cted, and hold it an Article of our faith, must not content our selues to hold the truth of that Article of the resurre∣ction of the body, but we must labor to be assured that we our selues shall haue a ioifull resurrection, and bee raised vp at the last day by vertue of the resurrection of Christ Iesus the first borne of the dead, how is that to bee done may some say? The holy Ghost hath taught. Reuel. 20.6 Blessed and holy is he that hath part in the first resurrection, for

on such the second death hath no power: but they shal be the Priests of God, and of Christ, and shall raigne with him, there is a double resurrection, not of the body as Chi∣liasts, or Millenaries dreamed the bodies of all both good and bad shall rise at once, there shall bee but one resurrecti∣on of the body, but there is a first resurrection before the last and generall resurrection, in the time of this life, and that is in the soule, when the soule is raised from the death of sin to the life of righteousnesse, and they that wil be par∣takers of the second with comfort, must haue their part in this first; for the truth is, both the first and the second, a it is comfortable, are proper fruits and effects of the resurre∣ction of Christ: Christ by his rising from the dead put a∣way his naturall life, which hee rece••ued with our nature from Adam without sin, and he tooke to him a spiritual life as the Apostle saith in general, the body is sowne a naturall body, and is raised a spirituall body, and so Christ the head being raised vp and quickned with spirituall life, it is not possible that he should suffer any of his members to re∣maine in the death of sinne, there must needs be a simili∣tude betweene Christ and his members; let no man then please himselfe with a bare knowledge or generall faith in the article of the resurrection: if any will finde true com∣fort in his knowledge of the comfortable doctrine of the resurrection, he must fetch his comfort from this ground, that he knowes Christ and the vertue of his resurrection, as the Apostle saith, that hee hath an experimentall knowledge, a knowledge and an experience of the pow∣er of Christ his resurrection, raising him vp from the death of sinne to newnesse of life, whosoeuer bindes not his comfort, gathered from the article of the resurrection vp∣on this ground deceiues himselfe, it is but as an hun∣grie man dreames, as the Prophet speakes, Isai. 29 8. He dreames hee eateth, and when he awaketh, his soule is empty: or like a thirsty man dreameth, and lo, hee is drinking, and when he awaketh, behold he is faint, and his

soule longeth. So hee that falsely conceiues comforte from the doctrine of the resurrection, when the time of refreshing shall come, Acts 3.19. at the day of refre∣shing shall finde his soule empty of all true comfort, yea I dare bee bolde to tell him, that the preaching of the worde, his profession of faith, especially of this article of the resurrection, shall not bee as the Apostle doth inferre vpon the deniall of it, 1. Cor. 15.14. an idle emp∣ty and vaine thing that followeth, if there were no resur∣rection at all, but there being a resurrection and hee houl∣ding and confessing a resurrection of the body and there∣by falsly concluding comfort: the preaching of the worde his owne profession, and his houlding of that article as a trueth shall stand vp in iudgement and pleade against him at the day of iudgement, and for conclusion of this I may truely inferre it by the rule of contraries. If on him that hath his part in the first resurrection, the se∣cond death hath no power; then ouer him that hath not his part in it, it shall haue power, the torments of Hell shall bee powerfull and preuaile ouer his body and soule for euer.

Come we to another thing offered from these words, & that is this: wee are to marke that Christ is heere said to stand in relation to the dead, as their first borne brother, he is not onely the first borne of many brethren as they are liuing, but the first borne of them as they are dead, whence it followeth that euen the dead bodies of belee∣uers, [Doct. 9] wheresoeuer they be, whether in the earth, in the sea, or in any other place, are still the members of Christ, and are still knitte to Christ, and for further light to this point marke what the Apostle saith 1. Thess 4 14. that beleeuers departed, sleepe in Iesus, and Rom. 14 8 whe∣ther we liue or die we are still the Lords, the reasons of this [Reason. 2] are two.

First, there is an inseparable and perpetuall vnion be∣tweene [ 1] Christ and euery true beleeuer, not onely in re∣gard

of Soule but of body, 1. Cor. 6.15. know you not that your bodies are the members of Christ: thy body once knit to Christ so continues for euer.

[ 2] Secondly, because of Gods euerlasting couenant of grace, made with his children that he will be their God for euer, is not made onely in regard of their soules, but of their bodies also, euen of the whole man, when God saith I am the God of Abraham, the meaning is not that hee is God of Abrahams soule onely, but also of his body, there∣fore the bodies of beleeuers, although they bee dead and rotten, yet they are still within the couenant and members of Christ.

[Object.] Some may obiect against this, that our Sauiour saith, God is not the God of the dead, but of the liuing.

[Answ.] God is not the God of the dead in the sence and mea∣ning of the Sadduces (that is) so dead as neuer to rise a∣gaine, for they denied the resurrection, but hee is the God of Abraham beeing dead in body to bee raised vp againe, for hee is a God of mercy and of life it selfe, and therefore will in time restore the dead bodies of his Saints to life againe, and that is the meaning of our Sauiour in that place. Wee see then the point prooued.

For vse [Vse.] of it, it is a point of excellent comfort; let euery true beleeuer treasure it vp in the closet of a good heart as a precious Iewell.

Are the dead bodies of beleeuers within the couenant? is God euen when they are dead still their God according to the couenant? is hee a friend vnto them not onely in life but after death, euen to their dead bodies, that their infernall enemies shall neuer hurt them? though they bee turned to dust and consumed, yet doth his hand still hold and keepe them, in time to restore them? of them let the comfort of this bee mingled with faith in euery one of our hearts, and wee shall finde it will stand by vs, and comfort vs, when wee are gasping for

breath on our death beds, and arme vs against the feare of death, and the horrour of the graue, marke (I beseech you) how Dauid comforted himselfe, when hee saw no∣thing but present death before him, 1. Sam. 30.6. Dauid comforted himselfe, saith the text, in the Lord his God, marke the words, they are full of waight, together with the apprehension of death, as he thought ineuitable, hee did apprehend the mercy of the Lord in the couenant, that euen in death, hee was still his mercifull God, and that death could not seuer him from his God: so if the truth now deliuered, bee setled in our hearts (that euen the deade bodies of beleeuers are within the couenant) it will likewise minister matter of sweet comfort in the verie pangs of death, wee being fully perswaded with the Apo∣stle, Rom. 8.38. that not death it selfe can separate vs from the loue of God, which is Iesus Christ our Lord. Why then should wee feare the stroake of death, or the horror of the graue.

Last of all, obserue with me heere against a foolish cauill of the Papists, that the Apostle cals Saints departed dead men, the Papists take exception against vs, that wee call Saints departed dead men, when we disprooue inuocation of Saints departed, and they say, wee disdainfully call the triumphant Saints in heauen dead men, as if they had no credit with God, nor any care or compassion of men; they may heere see we speake no otherwise then the holy Ghost hath taught vs, calling them dead men, not in disdaine (as they charge vs) but as the holy Ghost doth, as for their cre∣dit with God, and care of men, wee doubt not of it, but yet wee deny them to bee Mediatours betweene God and vs, that is dishonorable to the perfect mediation of Christ Iesus.

Now to the end of these three things affirmed of Christ, and the end of them is in the last words. (That in all things hee might haue the preeminence) by the worde preeminence wee are to vnderstand, Lordship, Rule and Dominion

and for the extent and largenesse of Christ his rule and dominion here spoken of, it is said to be in all things, these wordes are diuersly expounded, but the exposition most consonant to the concext, and consenting with other places of Scripture, I take to bee this, that Christ hath rule and dominion ouer all reasonable creatures both quicke and dead, and for this, wee haue warrant from a Paralell, and like place, Rom 14 9. where the Apostle saith, that Christ therefore died, and rose againe reuiued, that hee might bee Lord both of the dead and quicke: that place may serue as a fit commentary and exposition of these words.

[Object.] Yet heere a scruple and doubt may happily arise, some may say, was not Christ Lord of quicke and dead before his death, he is God equall to his Father, and absolute and soueraigne Lo••d of all, from all eternity?

[Answ.] As he is God, and according to his diuine nature, he is a Lord ouer vs before his death, because we were all made by him, and whatsoeuer we haue, we haue from him; but as he is man, he obtained dominion ouer quick and dead, by his death and resurrection; as Saint Peter saith in his sermon Act. 2 36. that after his resurrection, God made him Lord and Christ, because as man, he receiued domi∣nion and Lordship from the Father, which he had not be∣fore, and in this respect Christ himselfe saith, Mat. 28.18. All power is now giuen vnto mee in heauen and in earth, and that is the meaning of the Apostle, when hee saith, Christ therefore died, and rose againe, and reuiued that hee might be Lord both of the dead and quicke. And so the words in this place are thus to bee conceiued, that o∣uer [Doct. 10] all both quicke and dead, he might haue Lordship and dominion.

From the words thus vnderstood obserue we in a word, that it is a prerogatiue of Christ Iesus, to be Lord of quicke and dead. How then can the Papists defend their Popes supereminent power, that fulnesse of power they say the

Pope hath ouer the soules of men departed (as they say) in purgatorie, to reclaime, or to loose them from thence at his pleasure, and to open o•• shut heauen to whom he will, not to say any thing of the error of the place, it beeing but a fable, how can they maintaine that power of their Pope, without incroaching vppon the prerogatiue royall of Christ Iesus, who is soueraigne Lord of quicke and dead, [Vse.] who hath the keies of hell and death, Reuel. 1.18. They alledge that hee doth it by vertue of his commission, by power committed vnto him, as Christ his Deputy and spi∣rituall Magistrate, but that is as full of doubt as the former, and a taking of that for granted, which cannot bee proo∣ued: they must first proue the Pope receiued such power (which they cannot) before thence they conclude, that which they inferre vpon it, or else they build on the sand: let it suffice onely to haue pointed at this; That which we are to marke, as a ground of more profitable instructi∣on, is this: the Apostle saith not, Christ is the head, &c. that he might be Lord ouer all both quicke and dead, but that he might haue preeminence ouer them: whence ari∣seth this conclusion. That Christ is then Lord ouer all, when in all hee hath preheminence: or more specially [Doct. 11] thus, then is Christ our Lord, when hee is not onely known by that title, but when he hath preeminence ouer vs, when his power ruling vs, (namely) the power of his spirit and grace is more eminent, and doth shew it selfe a∣boue any other power, either within or without vs, when his power of grace hath preheminence, and preuailes ouer the inward strength of our corruption, and ouer any out∣ward power drawing vs to sinne; then is Christ our Lord, for as we know in ciuil matters, he is not a Soueraigne and chiefe Gouernour, who hath any ouerruling and higher power aboue him. So Christ is not our Soueraigne Lord, if any other power ruling in vs, bee aboue or equall to his. himselfe hath taught vs, that he is then our Lord, when he ouerrules the strength that doth stand in opposi••••ō against

him, Luke 11.22. Wheresoeuer he rules, he is stronger then the strong man armed, holding possession, he comes vpon him and ouercommeth him: hee taketh from him all his armour wherein hee trusted, and deuideth the spoiles. Hence it is that in the Epistle of Iude verse the fourth, hee is said to bee Lord and Master, or Ruler, for so the words are in the originall, which denie that onely Ruler, who is God, and our Lord Iesus Christ, these two are put together to signifie that where Christ is a Lord, he is a ruling Lord, he hath soueraignty and preeminence: I neede not further to stand to prooue the point, but yet for more speciall direction, some may happily desire, to bee enformed, how they shall know when the grace of Christ hath preeminence, [Quest.] and is more eminent then their corruption, or any other thing, for heerein many are de∣luded and deceiue themselues, thinking that the grace of Christ hath preeminence, and is predominant in them, when they haue onely that grace, which is common to them, with meere naturall men, I meane power restrai∣ning them from grosse sinnes, seruing onely to leaue with∣out excuse. [Answ.] ) For our direction therefore in this case, we are to know that then the grace of Christ hath preeminence in v••, when it is powerfull not onely to restraine from euill, and to order the outward conuersation to some tempora∣rie conformity to the word of God, but when it is power∣full in good things, and in good actions, especially of the immediate worship and seruice of God, and that in a dou∣ble respect.

First, making vs to doe good things willingly, cheerful∣ly, and not of constraint, as wee are compeld by Law, ei∣ther of God or man, but euen so, as if there were no Law to compell vs, for the preaching of the Gospell ministreth the spirit, saith the Apostle, Galat. 3.5. and the spirit of Christ, makes the people of God, a free and a voluntary people, seruing God not of constraint, but willingly, Psal. 110.3. The Psalmist saith, thy people shall come willingly

at the time of assembling thine army in holy beauty.

Secondly, making vs doe good things in sincere obedi∣ence to the commandement of God, and to the glory of Christ Iesus, that the glorious name of Christ may bee magnified in vs, and by vs in all good duties, Phil. 1.20. this was Pauls hearty desire: As I heartily looke for and hope that in nothing I shall bee ashamed, but that with all confidence, as alwayes, so now Christ shall be magnified in my body, whether it be by life or by death. [Vse.]

By these two things found in vs, we may know that the grace of Christ hath preeminence in vs, and let vs heereby try and examine our owne selues, whether indeed Christ be our Lord as we professe or no, wee hold it an Article of our faith, that we beleeue in Iesus Christ our Lord: now if Christ be our Lord, not in title onely, but in truth, then hath he preeminence, hee preuailes by his grace ouer the inward corruptions of our hearts, I leaue the examination to euery mans conscience, yet we must know, that this is a duty incumbent and lying vpon vs, that as wee professe Christ our Lord, so wee ought to finde the grace of Christ powerfull in vs, and that this is not a thing arbitratory in different and left to vs at pleasure, but a matter of neces∣sity, consider we these things.

First, the Apostle hath sayd, 2. Cor. 4.3. if the Gospell bee hid, it is hid to them that are lost, so certainely much more, if Christ the matter and substance of the Gospell be hid, if he doe not appeare, and shew himselfe predominant and powerfull by his grace in our hearts, it is more then a probable argument of perdition.

Againe to professe Christ our Lord, and not to finde his grace powerfull in vs, is made by the Apostle, the knit∣ting vp of many great sinnes in one bundle. 2. Tim. 3.5. the Apostle hauing spoken of many grosse sinnes, he shuts vp all in this, that they haue a shew of godlinesse, but haue denied the power thereof. To pretend Christ to be our Lord, and not to finde his grace powerfull ouer the cor∣ruption

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of our hearts, it containes the guiltinesse of many sins, yea at the day of iudgment it will adde waight to the guiltinesse of other sinnes, for then a professour of Christ being found an adulterer or a drunkard shall bee challen∣ged and condemned not onely for his whooredome or drunkennesse, but for the abuse of his profession, his coun∣terfet profession of religion, his profession of Christ a Lord, yet weak and without power to ouermaster his cor∣ruption shall aggrauate and adde waight to the burden of his sinne, and presse him downe to deeper condemna∣tion.

If then wee would not seale it vp to our selues that wee are such as are appointed to euerlasting perdition, and if we would not cloth our other sinnes (odious enough in themselues) with more guiltines, and make them stand with more foule and vgly faces in the sight of God, his Angels and Saints at the day of iudgment, then let vs learn it to be a matter of necessity, that as wee professe Christ our Lord, so we are to find his grace powerful ouer vs, ma∣king vs cheerfull in all good duties, and to good things in sincere obedience to the commandements of God, and so as the glorious name of Christ may be magnified. Obserue one thing further, the Apostles doctrine of our vnion with Christ and of receiuing life from him it ends in this, that Christ might haue the preeminence, whence it followeth, in our profession of the Gospell, touching iustification, [Doct. 12] sanctification, resurrection and all things pertaining to life and saluation, to come from Christ, we ought to seeke no∣thing lesse, then our owne glory, in the doctrine of the Gospell all things end in the honour and glory of Christ, that he might haue the preeminence in all things.

And againe the Gospell sets forth vnto vs heauenly and eternall things, not deserued by vs but giuen of the meere grace and goodnes of God, therfore in professing the Gos∣pell we are not to seeke our owne glory, and let euery true beleeuer make this vse of it, when any gift or grace of

Christ in him is magnified, let him returne the glory to to the right owner Christ Iesus: [Vse.] if thou be praised for any gift grace or good worke, know it is not thou that art prai∣sed for any gift grace or good worke, but Christ in thee to whom all honour and praise is due, hee is the head the be∣ginning the author and the worker of all good gifts, ther∣fore in euery good thing commended in thee, must he haue the preeminence: it is an incroaching vpon his right to take any part of the glory to thy selfe.

Notes

• Interpreta∣tion.
• 2. Questions
• Ephes. 5.23.
• Note.
• Answere to the 2. Question.
• Christ is the onely head of the vniuer∣sall Cathol••ke Church.
• Confutation of the papists. Ephes. 1.22.
• There is a most neere v∣nion between Christ & his Church.
• 1. Cor. 12.12.
• Gal. 3.16.
• Strength to our faith tou∣ching iustifi∣cation by Christ his righteousnesse imputed.
• Papists erre and differ in their owne o∣pinions.
• Ephes. 5.30.
• Harme done to any mem¦ber of Christ, reacheth vp to Christ himselfe.
• Exod. 15.7.
• Zach. 2.8.
• Note.
• Gen. 12.3.
• All the actuall members of Chr••st are in speciall man∣ner vnder Christ.
• Ephes. 2.20.21.22.23.
• 1. Cor. 6i 17.
• Triall and ex∣amination of our selues.
• Gal. 2.20.
• Note.
• Hosea. 7.6.
• Notes of the infallible pre∣sence and ha∣bitation of Christ his spi¦rit. Rom. 7.24.
• Acts. 11.23.
• Psal. 119.106.
• Iohn 15.6.
• The members of Christ ought to haue one heart, and one affection.
• Phil. 2.1.2.
• Ephes. 4.4.
• All that call themselues members of Christ must learn this du∣ty to be knit together in one heart.
• Interpreta∣tion.
• Ephes. 2.13.
• Colos. 1.14.
• Out of death commeth life to Gods cho∣sen.
• Consolation against de∣spaire in great extremity.
• Note.
• A rule to bee followed in case of affli∣ction.
• Dauid.
• Moses.
• Exod. 14.11.12.
• Euery true member of the Church must fetch the beginning of his spirituall life and salua∣tion from the Crosse of Christ.
• Wee must therefore find our selues cru∣cified with Christ.
• The bloud of Christ is a most precious thing.
• We are to e∣steeme the bloud of Christ most precious vnto vs.
• Exod. 12.15.
• Interpreta∣tion. Christ called the first borne of the dead in two respects.
• 1. Cor. 15.20.
• Ob.
• Gen. 2.17.
• the places that now hold the bo∣dies of the Saints depar∣ted shall not hold them for euer.
• Reuel. 1.5.
• Acts 13.
• Psalm. 2.7.
• Isay. 26.19. Reu. 20.13.
• That the dead shall rise again is a ground of great comfort to Gods chil∣dren.
• 1 Cor. 15.32.
• Wee must la∣bour to be as∣sured of our resurrection.
• Note.
• 1. Cor. 15.44.
• Phil. 3.10.
• Note.
• The dead bo∣dies of true beleeuers are still the mem∣bers of Christ
• Consolation to euery true beleeuer.
• Confutation of a Popish cauill.
• Interpre∣tation.
• Rom. 13.9.
• It is a prero∣gatiue of Christ Iesus to be Lord of quicke and dead.
• Confutation of the Popes supereminent power.
• Thē is Christ our Lord when he hath preeminence ouer vs.
• Triall of our selues, whe∣ther Christ be our Lord or no.
• In our profes∣sion of all things to come from Christ tou∣ching life and saluation wee are to seek no∣thing lesse thē our own glo∣rie.
• Wee are to yeeld to Christ the glory of euery gift and grace that in vs.