Commentary Upon Ephesians 1, Commentary · Verse 10
verse 10 Now followeth the tenth verſe, which is ſomewhat difficult, and ergo, wee muſt dwell a little on the explanation of it. Firſt, wee will conſider of the connexion it hath with the former, then of the meaning and parts of it, and ſo come to the inſtructions which it affordeth: For the dependance of it on that which goeth before, it may ſeem brought in either as an explication of thoſe words in the verſe before, the mystery of his Will, or as an effect intended by ſome thing which is in the former verſe reported. The firſt ſenſe is to be taken vp after this ſort; God hath opened to vsus the myſtery of his will, out of his gracious pleaſure; Where I meane nothing by the myſtery of his will, but that he meant in fulneſſe of time to gather to head in Chriſt, with thoſe things already in heauen, all things in earth, euen a vniuerſall Church, through the face of the earth: this cannot, as I thinke, be an expoſition of thoſe former words; For to ſay nothing that the Gloſſe is harder then the Text; words which are adioyned by way of conſtruction, are not commonly ſo farre remooued from them they conſter, as you may ſee in the 7. and 13. verſes of this Chapter, and all abroad. Againe, the Apoſtle by other equiualent termes in the 13. verſe doth open what he meaneth by the myſtery of Gods will, viz. no other thing then the word of truth, and Goſpell of ſaluation. Thirdly, that myſtery made knowne; did worke in them all wiſedome and vnderſtanding, made them wiſe in good full meaſure to ſaluation, but the knowledge of this, that God would call and gather to his Chriſt, an Vniuerſall Church in earth, is ſuch a point, in which men made wiſe to ſaluation, were long ignorant, as Peter himſelfe. Now then if it be no explanation, then muſt it depend on the former, as an effect intended, and flowing from ſomething before mentioned. Now the matters in the verſe precedent, are but two: Firſt the reuealing of the Goſpell to Paul, with ſome others. Secondly, the gracious good will which God did purpoſe within himſelfe, concerning this benefit of opening his hidden ſauing wiſedome to the ſonnes of men: Some ioyne it with the former, God did open to vsus Iewes and Gentiles the Goſpell, that thus hee might in that full time which he had appointed, gather to all things now in heauen when he wrote, all the things in earth alſo, euen a Church vniuerſall: But neither would I ſubſcribe to this expoſition. For firſt it taketh the perſons to whom God is ſaid to hauehave opened the myſtery, to be both Iewes & Gentiles, yea Gentiles principally; whereas Paul verſe 12. ſeemeth to appropriate this paſſage of his Epiſtle, from the 7. verſe, to the 13 verſe vntounto the Iewes only. Secondly, this taketh that fulneſſe of times, to note the fulneſſe of that particular ſeaſon, wherein God had purpoſed to publiſh his ſauing wiſedome to the Gentiles; but the Text hath it not the fulnes of any certain time, as in Gal. 4.3. but the fulneſſe of times indefinitely and vniuerſally. Thirdly, the publiſhing of the Goſpell to all Nations, did not gather thoſe iuſt ſpirits before in heauen, but here they are as properly ſaid to be gathered into Chriſt their head, as the things on earth; as when God is ſaid to reconcile all things in the bloud of Chriſt, as well the things in heauen, as the things in earth, reconciliation doth as properly agree to the heauenly things, as earthlie, ſo here by proportion; for otherwiſe he would hauehave ſaid, that he might gather to all things which were now ioyned to their head in heauen, all the things in earth alſo. Laſtly, all in earth, through all times and places were not gathered by that firſt publiſhing the Goſpell to Iew and Gentile, but all who then were ordayned to life through the whole world: Now theſe are not al abſolutely, but reſpectiuely in compariſon of that few and ſmall remnant which out of our Nation, God ſometime gleaned.
It remaineth then that theſe words come in, as ſhowing the intended effect which God did ayme at, in his gracious purpoſe of opening the hidden ſauing wiſedome to the ſonnes of men, viz. that thus he might in the fulneſſe of thoſe ſeaſons, which himſelfe in wiſedome fore-appointed, hauehave gathered to a head in his Chriſt, all things; both thoſe who now were, by hauing this reuelation, gathered in heauen, and all the things which are in earth, through all places and times, to the end of the world. This I take to be the trueſt coherence, both becauſe gathering to a head in Chriſt, is the effect to which God doth deſtinate this gracious purpoſe of opening the Goſpell, and alſo for that this purpoſe of opening the Goſpell, outwardly and inwardly, or at leaſt inwardly, is extended to eueryevery one, through all ages of the world, who is to be vnited, as a member, to Chriſt the head: ſo that no more, nor fewer hauehave beene, are, or ſhall be gathered, then thoſe whom God did purpoſe to teach in eueryevery generation. Laſtly, the words fit no ſenſe but this, which to ſhew we muſt ſearch a little the meaning of them.
Firſt, touching the time. Secondly, the thing to be done in time. In the time two things muſt be opened; firſt, what is meant by (diſpenſation;) ſecondly, by fulneſſe of times. Diſpenſation, is a word taken from Stewards, and ſuch as hauehave the keeping of things in common, and are to diſ…ribute them as they ſee fit, for ſingular perſons and occaſions: To diſpenſe then, is to diſtribute that I hauehave in common, as is fitting in wiſedome, to perſons and occaſions in particular.
Now the diſpenſation of times, is put by a Meton. of the adiunct, for fulnes of times wiſely diſpenſed.
The fulneſſe of times indefinitely, vnuiuerſally, noting the conſummation of all thoſe ſeaſons ſucceſciuely, which God had appointed for the gathering of his children.
In the thing to be done, marke the Action, that God might gather to a head in Chriſt; that is the force of the word. Secondly, marke the Obiect of this action, all things; that is, all perſons, who in Gods counſell belonged, as members making that body whereof Chriſt is head. Thirdly; Note the point as it were in which all are to be gathered into one, or vnited in Chriſt, in him: Hauing propounded the obiect, he doth explaine them by a diſtribution taken from the place; all things which now are in heauen with Chriſt, gloriouſly conioyned to him; and all who are in earth, that is, who are in all places, and all times, to be gathered to Chriſt in the earth. The ſumme of them is thus much.
God I told you did open to vsus the Goſpell of ſaluation, which thing he did according to that his gracious pleaſure, whereby it pleaſed him to open it to all his choſen, which he purpoſed freely within himſelfe, that thus by opening his will he might in the conſummation of all thoſe ſeaſons, which his wiſedome hath diſpenſed, that he might (I ſay) hauehave gathered as it were to a head, all things in Chriſt, both thoſe members who had in their times this Miſtery reuealed to them, and are now gloriouſly vnited to him in the heauens: and all thoſe who by meanes of this reuelation, ſhall in all places and through all times, to the end of the world be gathered vponupon earth, as it were to our head in him.
Doct. 1 Thus we hauehave to my conceit the moſt probable connexion and meaning of theſe words; wee hauehave ſeene the parts alſo into which they may be diuided: Now it remaineth that we come to the inſtructions. Firſt, when he ſaith, that in the fulneſſe of times which God hath diſpenſed, God will doe thus and thus; obſerue hence, that God hath ſet ſeaſons wherein hee will accompliſh all his purpoſed will, Eccleſ. 3. Hee bringeth out eueryevery thing beautifull in the ſeaſon of it. As he bringeth things naturall, the Spring, Summer, Autumne, Winter, eueryevery thing in ſeaſon, ſo in all the workes he will doe about his children, whether it be the puniſhing of wickedneſſe for their ſake, the deliuering his children from euils, the giuing them benefits, he will bring them all forth in the fit appointed ſeaſons: The Cananite, when his iniquity is full and ripe, ſhall be viſited; Iſraell, when 430. yeares expired ſhall be deliuered, Exod. 12.41. When the 70. yeares are expired, Dan. 9. Chriſt in the fulneſſe of time, ſhall be exhibited: It cannot be, but that God ſhould both appoint times for eueryevery purpoſe, and execute in them the thing that he hath purpoſed; To deſigne times is his prerogatiue. As a Maſter of a family hath this power, to ſet all times which he will hauehave this or that buſineſſe taken in hand, ſo Acts 1.7. Secondly; Such is his wiſdome, that he onelyonly knoweth how to appoint the fitteſt ſeaſons for all his workes: as the huſband-man, it is his wiſedome or skill in huſbandry, which maketh him know the fitteſt ſeaſons for Earing, Sowing, Setting, Grafting, and ſuch like buſineſſes. Now looke as mans fidelity doth binde him, if he hath ſaid he will doe this or that, at ſuch a time, to make his word good, and doe it accordingly: So Gods fidelity doth ſo binde him, that he will not but moſt faithfully execute all that good he hath purpoſed to vsus, in the ſeaſons which with himſelfe hee hath diſpenſed thereunto.
Vſe 1 The Vſe is, firſt to reproue our weakeneſſe, who thinke God often to delay: No, God is not ſlacke, as men count ſlackneſſe; he doth but waite his fit opportunities, which his wiſedome hath prefixed. If the huſbandman do not reape at Midſommer, he is not ſaid to delay reaping, becauſe it is not time to reape then: So God, who doth neuer ſtay but till the fit time come, may not be ſaid to delay: To our ſenſe it ſeemeth otherwiſe, but wee muſt learne to iudge righteous iudgement. How long it is fit for me to purge, and when I muſt hauehave reſtoratiues giuen mee, this the Phyſitian muſt preſcribe.
Vſe 2 Secondly; We muſt learne to waite on God: It is not fit we ſhould teach him his time, make him be at our call, dance attendance at our wils: Superiours would take it in great ſnuffe, that their inferiours ſhould offer them this meaſure. Againe, wee would not now in Winter hauehave Midſommer weather, for it would not be kindely. Thus in the winter-ſeaſons of any tryall, wee ſhould not wiſh the ſunſhine of this or that bleſſing, before our God doth ſee it may be ſeaſonably beſtowed, remembring that the man who beleeueth, muſt not make any prepoſterous haſt.
Doct. 2 Obſerue ſecondly, that hee ſaith, the gracious purpoſe of opening the Goſpell is, that wee might be gathered. Obſerue, That God by opening to vsus the Goſpell, doth bring vsus to his Chriſt, Cha. 4. He giueth a Paſtor & Teacher, who may outwardly reueale theſe things; that hee may gather his Saints, knitting them to their head, and one with another: So he gaue the Prieſt, Leuite, and Prophet to this end. How often, ſaith Chriſt, would I hauehave gathered thee, as a hen doth her chickens vnderunder her wing? and you would not. Looke as the newes of a gracious Prince calleth together ſubiects who were fled vnderunder tyranny hither and thither: So the opening to vsus of this our King and Sauiour, who muſt ſaue vsus from ſinne; this doth make vsus flye home to him, as Pigeons vſe to their owne lockers. For the better vnderſtanding of this point. Firſt, we muſt know that by nature we are many waies diſperſed and ſeuered. Secondly, the order in which we come to be gathered.
For the firſt, wee are diſioyned from God our father; the prodigall is the type of vsus, who was now wandred from his fathers houſe, and would needes be at his owne hand: By nature all are without God. Secondly, we are ſcattered from Chriſt, like Sheepe in the valleyes of death, running after the Wolfe, and leauing the Shepheard of our ſoules. Thirdly, we are diuided one from another; a man being by nature a Wolfe to a man, his feete being ſwift to ſhed bloud, further then God reſtraineth.
Now for the order in which wee are gathered. Firſt, the opening of the Goſpell doth gather vsus into one faith. Secondly, by faith as a ſpirituall ſinnew or Nerue, it doth vnite vsus with Chriſt, making vsus to become one perſon with him, as man and wife, in Law, make one perſon. Thirdly, It doth thus vnite vsus with God, as a woman marrying a mans naturall ſonne, becommeth vponupon it daughter in law to him, with whoſe ſonne ſhee is one by marriage: Yea, we are ſo much neerer to God, by how much God and Chriſt are more neerely vnited, then any naturall ſonne can be with his naturall Parent, who cannot hauehave the ſelfe ſame ſingular being his father hath, but one in kinde like vntounto him, and deriued from him. Fourthly; wee by being gathered to Chriſt, are gathered to the whole body of Chriſt, to all who exiſt vnderunder him, by a kinde of pure ſubordination, as Angels are ſpirituall generation from him, as it is in all redeemed by him, the Angels becomming miniſtring ſpirits for our good, and wee moſt ſtrictly knit with all both in heauen and earth, already in Chriſt; not onelyonly that wee are vnderunder one head with them, but we are quickned with one ſpirit, and contained together, as the members of a naturall body, are both contained and quickned by one ſoule. Nay, wee are gathered to all, who in Gods predeſtination belong to Chriſt: As one borne of this or that man, is not onelyonly lincked with thoſe brethren he hath in preſent, but hath a reſpect of conſanguinitie, to all that may be begotten of him; ſo it is with vsus; from what time Chriſt hath brought vsus, by a ſupernaturall natiuitie to be borne of him, we hauehave a reſpect of meere coniunction to all, who are in time to be brought to faith by him, who can vnfold the ſociety which the Goſpell reuealed cauſeth?
Vſe 1 The Vſe is, firſt to moue vsus, that we would conſider of Gods gracious purpoſe, according to which he reuealeth the doctrine of his Sonne to vsus. What doe we it for, but to bring you to Chriſt? Euen as a friend, which goeth betweene his louer and his louelove, ſo Chriſt ſendeth vsus with that his minde, that we might winne you to him. It were happineſſe for a poore woman to be contracted to a man vertuous, wealthy, honourable; but what ſhall be thy happineſſe, when thou ſhalt by an vnfained faith, hauehave got thy ſelfe contracted vntounto Chriſt?Pro. 9. Mat. 22. refuſe not wiſdome ſending forth her maids; refuſe not God, ſending out his ſeruants, and inuiting you to come and partake in his Sonne Chriſt, and all his benefits, to forgiueneſſe of ſins, and ſaluation of your ſoules; leaſt you by deſpiſing his grace, moſt highly prouoke his indignation.
Vſe 2 We ſee the vaine ſlander of the world; who ſay, the Goſpell marreth all fellowſhip: Indeede it doth breake ſometime good fellowſhip, falſely ſo called; but it breedeth and holdeth together all fellowſhip that is good indeede; It bringeth vsus to hauehave fellowſhip with Chriſt the mediatour, with God, with Angels, with ſpirits of iuſt men departed, with the predeſtinate ones, whoſe names are written in heauen, with all in earth, who are beleeuing members in Chriſt: It breaketh company, by reaſon of mens corruption, which maketh them, they had rather liue thrals of Sathan, in their ignorance and luſts, and cuſtomes of ignorance, then ſuffer themſelues, yeelding obedience, to be gathered to Chriſt.
Doct. 3 Obſerue thirdly from hence, that this pleaſure of opening the Goſpell, was propoſed for gathering all things to Chriſt their head. Obſerue, that whoſoeuer hauehave beene, are, or ſhall be gathered to Chriſt, they are brought to this by opening the Goſpell. God did purpoſe this grace of opening the Goſpell, not for our ſake onelyonly, who are from Chriſt to the end of the world, to be brought to him, but for their ſakes who were then in heauen when Paul did write theſe words in hand. There is but one eternall Goſpell;Gal. 1. neuer was there other name made knowne, in which men might be ſaued, then the name of Ieſus, Chriſt yeſter day, to day, & for euer, the onelyonly way of ſaluation. Abraham ſaw the day of Chriſt, & reioyced; yea, from Abell downeward, it was by faith on that promiſed ſeede, that they were accepted. What is the whole redeemed Church? a number called forth by God out of the world, to partake in forgiueneſſe of ſinne, and life eternall through Chriſt. When the whole Church is a multitude of ſuch as are called; & Gods call is nothing but the inward and outward, or at leaſt the inward opening of the Goſpell, to ſuch whom he hath predeſtinated to ſaluation: It cannot be but that eueryevery one who is of, or belongeth to the Church, muſt hauehave this wiſdome of God opened to him.
Vſe 1 It is to be obſerued, not onelyonly againſt thoſe old heretickes, but many deluded ſoules in our times, who are of minde, that if they follow their conſcience, and liue orderly in any kinde of beliefe, it will ſerue their turne: But he that followeth ſuch a blinde conſcience, will finde our Sauiours ſpeech true; if the blinde leade the blinde, both will come into the ditch; his conſcience and he will both periſh, if he learne not this way of faith and obedience to the Goſpell of Chriſt.
Vſe 2 Againe, it muſt teach vsus to come vnderunder this ordinance of God, reuealing his truth; for this is that great dragge, which taketh all ſuch good fiſh, ſuch perſons as belong to the kingdome of heauen.
Doct. 4 In Chriſt, euen in him.] Obſerue, who it is in whom we are gathered together, as fellow members each with other. Wee are fitly ſaid to be gathered in Chriſt together, both becauſe he hath aboliſhed the enmitie twixt God and vsus, and ſo remoued that which did diſperſe vsus. 2. Hee doth call vsus, and effectually draw vsus home in his time; euen as Shepheards doe their flockes, which are now ſcattered: When I am lifted vp, I will draw all; How often would I hauehave gathered you? 3. In him; as in the ſame point we are all of vsus one: Euen as all the families of the earth, in regard of Adam their firſt parent, the common roote and ſtocke of all mankinde, they are all but one; Or as the Subiects of England, Scotland, Ireland, are in our King vnited, and all made one body politicke, ſo it is with the members of Chriſt in heauen and earth; now being gathered vnderunder Chriſt their head, they muſt needes be gathered one to another, as fellow members in one and the ſelfe ſame body, Rom. 12. There being not onelyonly a bond from Chriſt to vsus, euen the bond of his ſpirit, and from vsus to Chriſt, euen our faith, but a bond of louelove, the bond of perfection, which doth hold vsus one with another.
Vſe 1 Let vsus then to preſerue our vnion, walke with Chriſt, and keepe by him: Euen as it is in drawing a circle with compaſſe and lines, from the circumference to the Center, ſo it is with vsus; the more they come neere the Center, the more they vnite, till they come to the ſame point; the further they goe from the Center in which they are vnited, the more they runne out one from the other: ſo when we keepe to Chriſt, the neerer we come to him, the more we vnite; but when we runne forth into our owne luſts and priuate faction, then we are one diſioyned from the other.
Vſe 2 Againe, we muſt, ſeeing in Chriſt our head wee are ioyned, as members of one and the ſame body; therefore we muſt be ſo affected each to other, as we ſee members are: They enuie not one another, the Foote enuieth not the Eye, they communicate each with other; the Mouth taketh meate, the Stomacke digeſteth, the Liue… maketh bloud, the Eye ſeeth, the hand handleth, all for the good of the whole, they will not reuenge themſelues: if going haſtily one foote ſtrike the other leg or foote, it will not ſtrike againe; they ſo beare the burthen one of another, that their affection each to other is not diminiſhed; as if the head ake, the body will not carry it, and knocke it here or there, but beareth the infirmitie, doing it the eaſe it may; yea, being well affected to it, no leſſe then before; Now that God, who is louelove it ſelfe, teacheth vsus theſe things.
Doct. 5 From this that he ſaith, All the things which are in heauen, or in earth.] Obſerue, That there is no place, in which are any members belonging to Chriſt, but either in heauen or in earth. Thus, Coloſ. 1. the Apoſtle did not know any belonging to reconciliation, wrought by the bloud of Chriſt, but they were either in heauen or earth: The Scripture doth not know but two kindes of men; ſome beleeuing, paſſed from death to life, ſome vnbeleeuing, ouer whom wrath abideth; though ſome hauehave greater faith and ſanctification, it mattereth not, degree changeth not the kinde; a childe is a man, no leſſe then a man for the kinde of him: It acknowledgeth not but two ſtates; ſome as Pilgrimes here, Wraſtlers, Souldiers, runners of the race; ſome as at home, hauing receiued the crowne, the garland of victory: So it acknowledgeth but two Times, the one in this life of labour, which endeth in death, Eccleſ. the other of reſt, after this life ended; Bleſſed are they that dye in the Lord, they reſt from their labour: In like manner two Places, belonging to all faithfull Souldiers; The one is earth, in which they are for time of their warfare: The other is heauen, where they reſt, receiuing the crowne, which belongeth to them: Euen as thoſe material ſtones were either hewing and poliſhing in the mountaine, or tranſported and laid in the Temple; ſo it is with vsus; either we are ſquaring and fitting here, or elſe we are by glorious coniunction, laid on Chriſt the corner Stone in the heauens. But ſome who will grant, that when Paul did write theſe words, which was many yeares after Chriſts Aſcention, that then all were in heauen; but they will not yeelde that ſoules were there from the beginning, but onelyonly ſithence Chriſt his entring thither. For anſwere, I ſay, that the contrary doth ſeeme cleare to me; for they were taken to glory and ſaued as we; now ſuch as are taken to glory, are taken to heauen, for the Scripture knoweth no place in which God doth ordinarily diſplay his glory, but in heauen. Againe, they were receiued into euerlaſting tabernacles, Luk. 16. Now if the godly at the inſtant departed, were beſtowed in any place but heauen, they then did goe to manſions, which they were to leaue within a yeare or two, euen then when Chriſt was to aſcend; they whoſe Pilgrimage and ſoiourning ceaſed with this life, they could not but be in their Countrey at home, after this life. Heauen is the Countrey of Saints; O our Father which art in heauen: Vbi Pater ibi Patria. Thoſe who walked as ſtrangers here in earth, becauſe they looked for a heauenly Ieruſalem, a Citie whoſe maker was God, they leauing this earth were tranſlated thither, neither was there any thing to hinder it: Not their ſinnes; for they which could not hinder them from ſanctification, fitting them for heauen, could not hinder them from heauen: Not want of faith, who now hath that faith which Abraham and many of them had: No want of efficacie in Chriſt, he was yeſterday, to day, and for euer; his death was effectuall to cauſe them to finde pardon of ſin, and the ſpirit of ſanctification; Not any priuiledge of Chriſt, for not ſimply to aſcend into heauen in ſoule, was Chriſts prerogatiue, but to aſcend ſoule and body, as heire of all things, and the author of ſaluation to all that obey him. Finally, the tranſlating of Enoch, Moſes, and Elias, ſeeme to figure out no other thing; wherefore though Dauid be ſaid not to hauehave aſcended into heauen, Act. 2. it is ſpoken in reſpect onelyonly that he was not raiſed in body, and gone into heauen body and ſoule, as the heire of all things, and perſon who was to ſit at Gods right hand; and though Heb. 9. the way into heauen be ſaid not to hauehave beene opened, and then to be new; the meaning is not, that none went this way, but onelyonly to ſhow that the way was not really entred by the true high Prieſt after the order of Melchiſedech, as the repealing of Sacrifices did ſhow that yet remiſſion of ſinnes was not obtained, that is really receiued of our ſurety, vponupon performance of that ſatisfaction vndertaken, not that beleeuers found not pardon of their ſinnes, vnderunder the former teſtament. Againe, it is one thing for a way not to hauehave beene traced at all, another not to hauehave beene fully manifeſted; the latter was not vnderunder the old Teſtament. To conclude, though it be ſaid, they receiued not the promiſes, ſay in their reall exhibition, and that they were not perfected without vsus, the meaning of which is not, that they were not taken to heauen, no more then to deny that they had not forgiueneſſe, or the ſame ſpirit we hauehave; but to teach that they had not before Chriſt that perfect ſtate in heauen, which now we and they are preſently poſſeſſed of; For they did expect in heauen their redeemer, on whom they had beleeued for forgiueneſſe of ſinne and life: Euen as ſoules now expect the reſurrection of the body, the ſecond appearance of Chriſt to iudgement; in regard of which things they are not perfected. Now hence followed a want of much light and ioy, which on the ſight of Chriſt, God man, entring the heauens, did redound vntounto them: as wee in heauen now hauehave not the fulneſſe of ioy which then wee ſhall hauehave, when we ſee the accompliſhment of the things wee expect. While the Fathers doe ſet out this imperfection of their eſtate; the Papiſts hauehave fancied their Lymbus, which neuer entred into their hearts.
The vſe of this doctrine is, firſt to confute ſuch Academicall doubting ſpirits, who will not ſay where they were, I meane the ſoules of the fathers before Chriſts aſcenſion: Certainely, vnleſſe wee will be as fruitfull in multiplying Heauens, as the Papiſt is in his Hells; wee muſt graunt them receiued into one onelyonly receptacle of bleſſed perfected ſpirits.
Againe, it ſheweth the vanity of the Popiſh Lymbus and Purgatorie; they are well ſeene in Hell who can tell you all the ſtories and chambers of it ſo exactly; the truth is, they are Marcionites in this point, who did hold that the fathers had refreſhing and eaſe from paine, but not ſaluation; and the reward of them was not in heauen.
Vſe 2 Secondly, we ſee, to our comforts, whether wee ſhall be taken when this life is ended; this Tabernacle diſſolued, wee ſhall hauehave another; not made with hands, in the heauen. Aske, ſaith God to Chriſt, I will giuegive thee the Nations for thine inheritance. What did Chriſt aske? Ioh. 17. Father, where I am, there let theſe be, that they may ſee the glory thou haſt giuen me: The Theefe went from the croſſe to heauen, to Chriſts Kingdome, which was a ſhort one if it were in Lymbus, which was to be broken vp within a few houres ſpace. This ſhould make vsus deſire to be diſſolued, ſeeing wee ſhall preſently be with Chriſt in heauen: Should wee hauehave waited for admittance into heauen, as long as for the reſurrection of our bodies, there were not that comfort; but to flye forthwith to thoſe bleſſed manſions, how willing ſhould it make vsus to depart? Who is it doth not willingly bid farewell to his ſmoakie Inne, when he knoweth that he ſhall come to his owne houſe, eueryevery way contentfull?
Thirdly, ſeeing heauen muſt find vsus when we leaue this earth, let vsus ſend our treaſure before vsus. This earth is but Gods Nurcery, in which God doth ſet his tender plants, not that they ſhould grow here ſtill, but that he may tranſplant them in his time, and ſet them in heauenly Paradiſe; where they ſhall abide for euer. Why then ſeeing our eternall manſion is there, what ſhould we treaſure here below? Men care not for furniſhing things they muſt leaue quickly, they ſend all before to the places wherein they meane for their times to make abode.