till hee haue called him hereunto Here briefely it shall not be amisse to consider what this calling is 2. How we may know that we are effectually called For the first this calling is such a reuealing of his grace within our hearts or mindes as doth make vs come to him and follow him for the obtaining of life through Christ As a man hath both a foule and a body so this call standeth not onely in the outward word which soundeth in the eare but that inward reuelation which God maketh within the heart I will speake to their hearts The heart of Lydea was opened Secondly I say it maketh vs come and follow God for obtaining life and glory to which he hath called vs for God speaketh inwardly outwardly to many who are not effectually called because God doth not intend to conuert them and make them follow but this calling according to his purpose is neuer without effect It is with vs in this call as it was with those Christ called to follow him Mat. 4.20 hee did so reueale his will within them that they presently obeyed We may know our selues called First if our hearts answere God Thus Paul Acts 9. Lord what wilt thou I should doe Acts 26. I was not disobedient to the heauenly vision When God speaketh within vs his grace or calleth vs to this or that according to his effectuall purpose our hearts eccho-wise resound Thou art our God Hosea 2. vlt. Speake Lord thy seruant heareth Secondly it is seene by this that it maketh vs separate and stand out from the world If a gouernour call out a seruant to doe this or that he is separated from all his fellow seruants and set a part for a businesse wherein they intermeddle not so it is here From what time God doth call vs vnto saluation he doth set vs a part from all others to be as it were the first fruits of his creatures Iam. 1.18 euen from prophane persons ciuill men without religion religious men in show without power Heretickes Schismatickes his calling doth make vs come out from these so that wee cannot be of one heart with them nor they with vs. Thirdly by the spirit receiued When God called Saul he did put into him another spirit agreeing to the condition whereto he was called and men called to places of dignitie presently there is a spring of spirits in them answering that estate so God also when he calleth to his kingdome and glory he doth giue them a spirit which doth aspire and make them endeauour to that prise of this their high calling in Christ Lastly by thankefulnesse to God in regard of this fauour that hee hath called vs out of our naturall estate of misery to such hope in Christ Vse 1 The Vse is to let men see their vanitie who though they obey no part of Gods will reuealed to them though they are so far from separating from prophane worldly-minded persons that they cannot be themselues in any other company they traduce others as proud singular humorous Puritans who haue no spirit apparant but a spirit of pride wrath lust c. yet they hope for saluation Gods kingdome This is to hope to haue this or that from God before he hath called me to obtaine it which is all one as if I should hope to be Lord Chamberlaine though the King neuer made me heare any inckling of such a matter Vse 2 This must stirre vs vp to get knowledge of this that we are called Hence followeth all grounded hope Beside this is all our stay he who hath called vs is able to possesse vs of that whereunto hee hath called vs. If earthly Kings call a subiect to this or that honour their call is effectuall accompanied with that power which will set them in it So the Lord will certainely set vs in possession of that to which he hath called vs in Christ as Gods call and annointing Dauid to the kingdome did sustain him against all incounters So must it doe with vs who are called and annointed in spirituall manner to that heauenly kingdome Hee who hath called you to his eternall kingdome after yee haue suffered a while strengthen you stablish you 1 Pet. 5. Doct. 4 From his exposition of the hope to which wee are called obserue first that the inheritance kept for vs is abundantly glorious This word riches set before any thing doth signifie the abundant measure of that to which it is annexed Oh the riches of the wisedome of God! Rom. 11. The state we are in is much different from that which is reserued for vs Esay 64. The things are wonderfull which God will worke for his 2 Cor. 4. We are passing through this vaile of misery to an excellent eternall weight of glory An Heire apparant in his mothers wombe or childe-hood hath nothing to the glory which he commeth to haue when now hee swayeth the scepter and sitteth in the throne of his maiestie so it is with vs that we haue now is nothing to the glory of that which shal in the last time be manifested The inheritance of a kingdome hath annexed to it great glory as for example Salomons kingdome when the Queene of Sheba did obserue it her spirit failed through astonishment What was his kingdome in comparison of this eternall one to which we are called He had royall apparell wherewith he was cloathed and to see a King in his richest roabes as say in his Parlament roabes is a sight somewhat glorious neuerthelesse the Lillie as our Sauiour speaketh doth exceede all that Art can set them out with but the Saints shall shine as the Sunne and be cloathed as it were with light it selfe as was showne in Christ his transfiguration He had a sumptuous pallace but not to be compared with those eternall mansions in the third heauens prepared for vs He was accompanied with the Peeres of his kingdome but we shall haue the presence of God himselfe Christ the spirit Angels Finally he had a most magnificent prouision for his table but not like the Manna not like that true tree of life which wee shall feede of in the Paradise of our God Vse 1 Wherefore let this draw vp our hearts Riches and glory what doe they not with mortall men but alas these worldly riches and glorious dignities are but pictures not hauing the substance of that they show for Men will sue vpon their knees to recouer small inheritances on earth While time lasteth seeke this inheritance Let vs thinke what a heart-breake it is to a man when hee doth finde that by some default he hath forfeited some earthly matters which hee might haue held had hee beene wary but what a griefe and confusion will this cause when men shall see that through carelesnesse they haue lost an euerlasting inheritance of glory which they might haue attained There is but one life betwixt vs and possession why should we be so negligent as we are The poore children of God must hence comfort
my soule Psal 66.16 I will daily tell of thy righteousnesse We count it ingratitude in men when they will smother benefits and neuer be knowne to other of whom they haue receiued them 3. There must be an endeauouring of requiting Gods loue by answering his benefits with thankefull duty by walking worthy of them What shall I repay the Lord for all his benefits vpon me Thus wee count him vnthankfull who doth not bend himselfe to requite loue with the like so farre as ability reacheth Now for meanes disposing vs this way we must labour first to know and keepe in remembrance Gods benefits that which is forgotten is not knowne for the present nothing vnknowne affecteth or moueth the will A danger vnknowne maketh vs not afraid a benefit vnknowne maketh vs not ioyfull or thankefull Hence it was that holy men often made Catalogues of Gods benefits and repeated them to their soules See Psal 103. My soule praise the Lord forget not all his benefits Secondly Men must labour their hearts to a sense and feeling of the worth of the benefits which they enioy for not hauing benefits but esteeming and knowing the worth of them maketh thankefull Now in this we greatly faile for our corrupt natures heede nothing they enioy like the eye in this regard which seeth nothing that lyeth on it but taken away some distance doth brightly discerne it So we when good things are taken away know them well which we see not to be such benefits while we enioy them Againe the plentifull vse of the best things breedeth a satietie and maketh them no dainties And hence it commeth that good things which are commonly and constantly with vs are not regarded Let vs therfore the rather practise this second rule for the neglect of it maketh vs want our comfort while we possesse things for who can take ioy in that he esteemeth not and it maketh vs haue double griefe when now they are remoued for then the conscience of our carelesnesse doth bite and sting vs. A third rule is still to labour to be poore in spirit and keepe the conscience of our owne vnworthinesse that we may still know our selues to be lesse then the least of Gods mercies as Iacob said Hunger is sauce which maketh euery thing well tasted So this pouerty of spirit maketh the least blessing seeme great toward vs. The humbled poore take the least scraps thankfully Vse 1 The Vse of this is first to rebuke our deadnesse in whose hearts are no affections in whose mouthes are no words magnifying the Lord for his continuall mercies If men doe vs small fauours especially if they be of countenance and authority O how we thinke our selues beholding our mouthes runne ouer in speaking of their courtesie we giue them a thousand thankes we professe our selues at their commands Out alas that being thus one to another wee should offer God such measure as we doe But this exceedeth all the rest that because God doth constantly continue to vs benefits that therefore we should slacken our thankfull duty If one giue vs 20. pound one time onely we thanke him but to giue it vs yearely for twenty yeares together this is farre more thanks-worthy to giue it vs as an inheritance for euer this is most of all obliging vs Thus it is with Gods benefits which hee constantly leaseth out to vs and maketh them as it were a free-hold with vs. We for these euen in this consideration should most extoll him Vse 2 Let vs in the second place stirre our selues vp to be thankefull It is Gods fine and rent euery thing which he requireth for his benefits Call on mee in the day of thy trouble I will deliuer thee and thou shalt glorifie me We would not forfeit any thing worth the holding for non-payment of rent Let vs take heed lest for want of thankefulnesse we giue God occasion to re-enter and dispossesse vs of all good things we enioy The God and Father of our Lord Iesus Christ Doct. 2 Obserue first particularly that euery Christian heart is to magnifie God in that he hath beene the God of Christ our Lord. This doth the Apostle who doth not say Blessed be God the Father for blessing of vs but first Blessed be the God of our Lord Iesus Christ Before hee commeth to consider what God was to himselfe with the rest of beleeuers hee doth extoll him for that hee was to Christ the head Which doctrine before wee can prosecute profitably it is fit to vnfold what this doth comprehend to be the God of any for this opened we shall conceiue more cleerely the equity of this that wee are to be thankefull in this regard This is a fundamentall fauour whence all other doe spring and it conteyneth the eternall loue of God louing vs and predestinating vs to supernaturall happinesse as likewise euery subordinate grace by which it is executed First therefore the fore-knowledge and predestinating Christ as man to the grace of personall vnion and glorious office of a Mediatour of which we haue 1 Pet. 1.20 this commeth heere to be conceiued I haue sheepe that are mine which are not of this sheepe-fold saith Christ where we see that we are Gods Ioh. 10.18 Heb. 2.10 Heb. 7.26 Heb. 4.89 and God ours before we are called euen by predestination Secondly Christs calling of which is spoken Hebr. 5.1 and the confederation entred with our mediatour wherein God required on his part the fulfilling of righteousnes so far as serued to qualifie his person that he might be a fit high Priest Isa 53.10.11 and especially the offering his body that is his soule and body by the cursed death of the crosse wherin God promised on his part that he would be with him to strengthen him and deliuer him from all euill and to crowne him with glory yea that all his seede should be blessed with righteousnesse and life through him The Scripture is plentifull to prooue that it is all kinde of blessednesse to haue God for our God Now then if we be members with Christ our head haue we not cause to be thankefull to God euen in this respect that he hath been and is his God The ancient Church did magnifie God that hee had made himselfe the God of Abraham Isaak and Iacob their forefathers how much more reason is there for vs to glorifie him in this regard that he is the head of Christ our Lord Againe if any man should helpe and deliuer from great euils some of our friends should doe them many fauours would we not returne them in this consideration thanks and much commend them If Christ be deare vnto vs we must needs blesse and praise the Lord inasmuch as hee hath beene a God assisting preseruing and is a God glorifying our Lord and Sauiour In the head of Christ lay all our happinesse had not God beene a God to him and couered it in the day of battell wee had all of vs perished all our supernaturall happinesse stood and
in the darkest places he will haue some men who shall shine as lights in the midst of a peruerse generation This God doth first in regard of himselfe that hee may display his mighty power and wisdome so much more clearely Thus in the creation to bring the creature out of nothing lights out of darkenesse did display the riches of his almighty power goodnes and wisdome In regard of the Saints that they may more clearely discerne his great grace to them who hath so separated and altered them from such with whom they formerly conuersed In regard of the wicked that by the example of these the world may be condemned in their vnbeleefe and vnrighteousnesse and all other darknesse which they chose rather then light as Noe is said to haue condemned the old world while he builded the Arke of the impenitency and carelesse vnbeleefe in which they lay without respect to Gods threatning Hebr. 11.7 Vse 1 The vse is first that we should not be discouraged if we liue amongst factious persons in wicked townes lewd families Being made by Gods grace new creatures we must rather wonder at his power wisedome grace vnto vs and no doubt but that he who hath kept his in the wickedest places will keepe vs also Secondly wee must thinke of our happinesse if wee did vse it aboue these they did dwell pell-mell heathen and Christian vnder one roofe whereas we liue with none but such for the most part as professe the Christian name Ergo in many regards our condition is farre easier Now hee commeth to explaine whom hee meaneth by Saints describing them from their Faith in Christ To the faithfull in Christ For these words are added first to point at the roote of sanctification which is Beliefe Secondly to distinguish Gods Church from the Synagogues of the Iewes who professed faith towards God but not in Christ Iesus Identicè formalitèr he doth fitly note out the Saints by their faith in Christ Iesus for whosoeuer is faithful is a Saint and whosoeuer is a Saint is faithfull though to be a Saint and to be faithfull are not properly and formally both one Doct. 7 Obserue then that he calleth those Saints whom here he describeth to be faithful ones in Christ that is faithfull â—nes who are through faith vnited with Christ so â—â—at hee dwelleth in them and they in him Terminum non obiectum for in Christ noteth rather the effect of their faith then the obiect Obserue then who are the true Saints viz. all who by faith are in Christ Iesus Fides non formalitèr sed effectiuè sanctificat Christum siquidem apprehendit per quem formalitèr iustificamur sanctificamur effectiuè Saints and faithfull ones are caried as indifferent with the Apostle Col. 1.2 and elsewhere For though the formall effect of faith be not to sanctifie whence we are denominated Saints but to iustifie whence we are called righteous through forgiuenesse of sinne and adoption vnto life yet faith effectually produceth our sanctification whereupon wee haue the name of Saints Three things goe to this 1. The purifying of the heart 2. The profession outward of holinesse 3. Holy conuersation Now Acts 15.9 by faith our hearts are purified for as a counter-poyson comming in the poyson that is weaker is expelled and as the Sun rising the darkenesse of the night is expelled and vanisheth so Christ the sunne of righteousnesse by faith arising in our hearts the ignorance and lusts of ignorance are despersed flie before him Secondly faith begetteth profession of holines Hauing the same spirit of faith wee cannot but speake saith the Apostle and beleeuing with the heart confessing with the mouth goe together Thirdly holy conuersation springeth from faith If you haue learned Christ as the trueth is in him you haue so learned him as to put off the olde man and to put on the new Faith worketh by loue euen as a tree hath both his leafe and fruit And as if a tree should be changed from one kinde to another the leaues and fruit should likewise be changed as if a Peare tree should be made an Apple tree it would haue leaues and fruits agreeing to the change made in it so man by faith hauing his hart purified made a tree of righteousnesse hee hath his leaues and fruit leaues of profession fruit of action So againe man as a new tree set into and growing out of Christ beareth a new fruit hee conuerseth in holinesse and newnesse of life Thus you see how those that are faithful are also Saints because by faith their heart is purified their profession and conuersation are sanctified wherefore such beleeuers who are mockers of Saints who will not be accounted Saint-holy such who are not changed into new creatures walking in newnesse of life they may well feare that their beleefe is not true such as doth vnite them with Christ for whosoeuer is a true beleeuer is a Saint whosoeuer is by faith in Christ is a new creature We would be loath to take a slip or be deceiued with false commodities in a twelue pound matter Let vs be here no lesse diligent that wee take not an vngrounded fruitlesse presumption for a true faith which resteth on Gods word made knowne and is effectuall to the sanctifying of the beleeuer Vse 2 Secondly Hence wee see the vanity of the Papists in transferring and appropriating this name of Saints to those whom the Pope hath put in his Kalendar and to whom hee hath adiudged Diuine honors holidaies inuocation candles Churches c. these Saints were not heard of in Saint Pauls time A man may be in hell who hath all such things performed about him Saints are Triumphant or Militant Triumphant such who now walke by sight enioying the presence of God Angels Spirits of the righteous departed who haue now rested from al the labors of their militant condition Militant who walke by faith in holy profession and conuersation holding Christ their head by whose power apprehended by faith they are kept to saluation Vse 3 This may strengthen vs against temptations from our imperfections the Lord doth reckon of vs and hold vs as Saints he that by faith hath put on the Sunne of righteousnesse is more cleare and bright then if hee were arrayed with the beames of the Sunne Againe though we haue sinnes too many yet the better part giueth the name Corne fields we see haue many weedes yet we call them Corne-fields not fields of weedes so heere yea Grace though it seeme little ouer that sinne sheweth to be yet it will in time ouercome it as Carloe is much higher then the Barly yet the Barly getteth vp and killeth it The spirit that is in vs from Christ is stronger then the spirit of the world VERSE 2 Now the salutation followeth which standeth of an Apostolicall blessing which hee euer giueth the Churches In it two things are to be considered First the things wished Secondly the persons from whom
procure vs good will with them Here we are otherwise like these impudent adulteresses wee care not to returne into fauour with our husband with God from whom wee are most disloyally estranged Vse 2 We must hence be exhorted aboue all things to seeke Gods grace the better it is with vs the more neede we haue to seeke him with reuerence for looke as we haue no lesse neede of the sunne to continue with vs that we may haue light still continued then we had neede of it to rise ouer vs that our light might be begunne So we want Gods gracious presence as much to continue our comforts now wee haue them as we did at the first to begin them Meanes to grow vp in fauour with God Now if you aske by what meanes we may grow vp in fauour with God I answere First we must euery day shew vnto God that well beloued of his in whom he is well pleased from whom fauour floweth vpon all his as the oyntment trickled downe from the head Psal 105.4 on the garments of Aaron Secondly We must prouoke our hearts earnestly to petition for this Seeke my face Psal 27 8. Lord I will seeke thy face Thirdly We must grow vp in conscience of our vilenesse to be humble Isay 57. Luke 1. God resisteth the proud and giueth grace to the humble that is sheweth fauour As the lowest vallies are blessed with the happiest influence of the heauens so here the contrite humble spirit is the place God delighteth to let his grace dwell in Mat. 5. Heb. 12. Fourthly We must labour daily more and more to depart from euill and purge our hearts from al the corruptions which remain in them The pure in heart shall see God euen the light of his countenance in grace and glory Looke as a cleare transparent thing as Christall hath the light comming through it which cannot pierce through grosser bodies So in those hearts which are the purest shall this light of Gods countenance diffuse it selfe most abundanly And peace Doct. 4 Obserue from this that he wisheth them in the next place Peace that true peace is a most singular blessing The Apostle cannot speake of it Phil. 4.7 but he setteth it forth with this commendation that it passeth all vnderstanding this is that golden bequeath which Christ did leaue vs now ready to dye My peace I giue vnto you not as the world giueth you Ioh. 14.22 Peace described That it may be the better conceiued I will open three things 1. What it is 2. In what kindes it may be considered 3. Whence the one and other peace floweth It may thus be described Peace is a tranquility or rest in the minde springing out of Christs death wrought in vs by the spirit through the word of God it is a quiet I say or heauenly tranquility for peace in these salutations is opposed to feare griefe to any kinde of perturbation which breaketh the sweete consent and harmony of the minde My peace I leaue with you feare not be not troubled It is a sweete concord making ioy in the minde as the concord of well compounded discords begetteth a most delightfull harmonie in which the eare ioyeth and triumpheth Secondly It commeth from Christs death his chastisement was the chastisement of our peace his stripes our healing For as an imprisoned debtors peace springeth from some sureties satisfaction so here c. Thirdly I say it is wrought through the spirit Gal. 5.22 any body may put an instrument out of tune but none can reduce it to true consent but he that hath the skill of it And as it is in any mans power to distemper himselfe and breede troublesome sicknesses but a skilfull Physitian onely can restore a temperate constitution so we of our selues were able to disorder our soules putting all out of frame but it is God onely by his spirit who can heale all iarres and bring forth sweete peace in vs. Lastly I say by the Gospell which is therefore called the Gospell of peace Now as man leadeth vs by his outward words to see his good meaning toward vs so God by this outward word as well as inward doth reueale to vs his rich grace Now we may consider this true Peace as for the substance of it begun in vs or as more full for the circumstanciall degree of it for as Christ insinuateth a ioy in part and respectiuely a ioy full so we may conceiue of Peace For as there is a light more cloudy and more bright and cleare so there is a peace with which more or lesse disturbance is intermedled Now Peace considered in the first kinde commeth first from this that Gods amity is restored whereas his wrath was toward vs now he is attoned and reconciled through Christ the working therefore of our peace is chiefely ascribed to this that Christ did abolish the enmitie twixt God and man Eph. 2. Col. 1. The Angels singing on Christs natiuitie Peace on earth in the next words opening the fountaine viz. Good will to men For looke as there can be no peace to a Traitour till the King turne fauourable to him in like sort it is with vs who from the wombe are rebels if we knew our condition Further hence it commeth that the whole creature is accorded with vs euen the beasts yea the stones of the field are at league with vs Hos 2.18 Iob 7. For as seruants follow their master souldiers their chiefetaine so doe all the creatures obediently follow him who is the Lord of Hosts Secondly this peace commeth from the doing away of all disturbance which was within man against himselfe as the accusation of his thoughts for guiltinesse of sinne the rebellion and fight of lust against his reason or rather the spirit of his minde renewed we being iustified by faith haue peace toward God Rom. 5.1 The God of Peace sanctifie you throughout by which we may gather that while God sanctifieth vs hee doth shew himselfe a God that maketh Peace and so many as walke by this rule viz. reioycing in Christ crucified who hath crucified the world to vs and vs to the world Peace shall be vpon them Gal. 6. For looke as the body sicke with distemper cannot be healed with the Physitians good affection vnlesse his action also be afforded so it is heere it is not sufficient that God should be graciously inclined vnlesse he should by his will power cure those disturbant aberrations which depriued vs of all peace Thirdly from a securing vs for time to come in regard of enemies both inward and outward from breaking the power of them of hell death that they are not able to hurt vs much lesse to preuaile against vs For it is not the molesting power of enemies but the hurting power which standeth not with Peace You see how gainfull troubles and worldly peace stand well together so the trouble of our militant condition accrewing to vs from these outward spirituall enemies doth
note that we may name the Spirit before the Sonne and so by proportion the Sonne before the Father see Reu. 1. For as that precedencie seemeth deriued from priority of order inequality of office which is found amongst the persons by voluntary agreement so this latter naming of them seemeth to be grounded in the equality of their natures Vse Let vs then hence learne whether to flye that our soules may be setled in true Peace such as the world cannot take from vs Come and seeke to him who if he quiet nothing can disturbe thee Many men when they are disquieted in minde or body thy flye to such meanes as may still those paines which they feele smart vpon them and when they haue with Cains city building and Sâ—uls musicke with company good-cheare musicke imployments tables cards c. quieted the melancholike spirit then they thinke their peace is well restored God setteth these things vpon vs to arest vs as it were we seeke to still them neuer looking to God that he would through his Christ be reconciled to vs Now what is this but extreame folly If a Creditor should set a Sergeant vpon our backes were it wisedome in the debtor to compound with him and corrupt him and to thinke all safe while the Sergeant winketh at him Euery body would account this folly for he is neuer a whit the more out of danger till the Creditor be agreed with Thus it is likewise in seeking our Peace by stilling our euils not by quieting Gods anger which is iustly kindled against vs. Thus much of the Praeface verse 3 THe matter of the Epistle followeth partly respecting Doctrine partl Exhortation Doctrine to the beginning of the fourth Chapter Exhortation to the 21. Verse of the sixt Chapter In the Doctrinall part two things chiefely are to be marked First hee propoundeth Doctrine concerning the benefits wherewith we are blessed in Christ which is done more indefinitely in the first Chapter applyed from comparison of their former estates in the second Secondly the scandall which his Crosse might cause and the impediment which it might put to the fruitfull receiuing of these things is preuented Chap. 3. In the more absolute handling of these benefits we must marke that first in this third verse they are summarily propounded then more particularly from their seueral kinds expounded Now in this 3. verse the Apostle doth not barely propound them but breaketh out into thanksgiuing before he maketh mention of them Three things being to be obserued in this Verse 1. His praise Blessed 2. The person praised that God and Father of our Lord. 3. The arguments which are two First which God is to Christ our Lord for this is vsuall with the Apostle that when he describeth God in petition or thankesgiuing that the description containeth matter of strengthning faith and whetting desire in the one and motiues of praise in the other The God of peace sanctifie you throughout 1 Thes 5. Blessed be God the Father of our Lord Iesus the God of all mercies and consolations 2 Cor. 1.3 The second Argument is from that God hath done by vs in Christ in those words Who hath blessed vs with all spirituall blessings in heauenly things in Christ Now before we come to the more particular consideration of these words some things are to be opened for the clearing of them First What is meant by our blessing God Answ Blessing is sometime operatiue working effecting the happinesse of him that is blessed Thus God blesseth vs Sometime it is declaratiue confessing and extolling the blessed estate of those whom we blesse Thus we blesse God we acknowledge him blessed praise and extoll him Psal 145. ve 1.2.21 where blessing and praising are made aequiualent Secondly it is to be marked that these words God euen the father containe a description of God from two relations vnto Christ one from this that he is the God by couenant of Christ The other from this that he is the father according to that Ioh. 20.17 I goe to my father and your father to my God and your God for this the words beare better then that first God indefinitely then limited to the person of the father should be conceiued in this sense blessed be God to wit God the father of our Lord for the article should rather be prefixed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth redound The last thing to be marked is that the word heauenly which may signifie things or places is fitliest taken to note the place where our spirituall blessings were giuen vs for spirituall blessing noteth not the action of God blessing but the effects proceeding from it to this sense who hath blessed with spirituall things for the Apostle construeth all spirituall blessings by predestination vocation Now to say Who hath blessed vs with spirituall things in heauenly things is absurdly superfluous Againe this word is in two other places of this Epistle vsed to note the circumstance of place and therefore is here in that sense to be construed without more vrgent reason to the contrary The summe is Praised be the God of our Sauiour praised be the God of our Lord Christ Iesus who hath blessed vs that is by his blessing made vs partakers of all spirituall benefits such as take their beginning from heauen are kept in heauen shall all haue their accomplishment in heauen and all this in Christ who is the roote and second Adam whence euery benefit supernaturall springeth and is deriued into vs. Doct. 1 To come then first to the action of Praise Obserue thence in generall that a good heart must be ready on consideration of Gods benefits to breake forth into praises The Apostle cannot speake or thinke of them but that his heart and mouth glorifie God the manifold doxologues in Pauls Epistles may giue sufficient argument of this truth Nay we see how Dauid a man after Gods heart was so affected that he did not onely stirre vp himselfe his soule spirit all within him but all the creatures euery thing that had breath from the highest Angell to the lowest creature This grace being like fire which once kindled catcheth hold of all that is neare it For our better vnderstanding this duetie I will open two things 1. What must concurre in this practise 2. How we may keepe our hearts in a good disposition to this duety To the praising God three things are required 1. That our spirit doe acknowledge his goodnesse in any kinde shewed vs Hence it is that the Saints call on their hearts soules spirits in this businesse God is a spirit and hateth euery seruice from which the spirit is estranged As no musicke is gracefull vnlesse the instrument be first tuned no more is any voice of praise acceptable vnlesse the heart be first ordered 2. There must be a declaring before men of that kindenesse and loue the Lord hath shewed vs Come I will tell you what God hath done for
to him Vse The Vse is to stirre vs vp that as wee desire to praise God so wee would labour to get that spirit which may make vs know the things bestowed on vs. The Papists are the cut-throats of thankefulnesse while they will not let vs know the graces giuen vs We know our earthly things yea which is the pitty we know them too well know them so that we are proud of them Let vs labour to know our best blessings and our hearts will not be vnthankefull In particular Doct. 5 First obserue that our heauenly father he blesseth all his children Looke into the Common-wealth Church Family the fathers in them all doe blesse those that are vnder them Princes their people Teachers those that depend on them Parents and Masters children and seruants for the greater hath power to blesse the lesser Thus is it with our heauenly Father Authoritatiuè father of all fatherhoods in heauen and earth he giueth his blessing to those that are his Againe as we see earthly Parents blesse their children both in word and worke wishing them blessed and giuing them many benefits for Parents treasure vp for their children Thus our heauenly father doth both in word pronounce vs blessed who are his by faith Blessed are you that beleeue on me that hunger and thirst for righteousnesse that are pure in heart and hee doth also bestow on them many benefits which doe make them blessed For to blesse signifieth both as well to giue a gift as pronounce blessed Vse 1 This then must teach vs first to seeke blessing of our heauenly fathers hand Seeke it as Iacob did wrastle for it with prayers and teares Gen. 32.26 Come to God and confesse that we are accursed children of his wrath but intreating that for Christs sake who was made a curse for vs that for this his Sonnes sake he would blesse vs. The blessing on Mount Sinai was gotten by doing but seeing the Law is impossible to our sinfull weaknesse wee must seeke the blessing onely in beleeuing Would wee not count that Childe a miscreant which would not come to the Parents and aske their blessing It is a token we are bastards and not children if we come not to God in secret and intreat him to blesse vs through his Christ What may they thinke of themselues who haue neuer heartily and humbly sought this way That reprobate Esau shall condemne them for he sought his earthly Parents blessing importunately and with teares when now it was too late which these neuer did toward their heauenly Vse 2 We who are his children must reioyce in this that we haue such a father whose blessing we know to be on vs It is with vs as it is with little children who haue many blessings but thinke little on that matter which yet an vnderstanding childe more growne vp hath in great account We must amend this and not still be babes in vnderstanding our blessing is the fountaine of all happinesse Come ye blessed of my father inherite c. ergo is not lightly to be esteemed A third Vse may be for Imitation Vse 3 Obserue thirdly Who hath blessed vs my selfe with you who are faithfull Saints Obserue what kinde of children haue their fathers blessing the faithfull ones who are sanctified these are blessed of God for Saint Pauls saying who hath blessed vs doth not speake rhetorically like great men who speake in the plurall number for the singular We will you this or that was done to vs but he hath reference to these Ephesians whom he described in the first Verse of whom ioyned with himselfe he affirmeth that they were blessed The truth is first we are really and actually blessed blessednesse being receiued into themselues but such as are beleeuers and now sanctified though others are predestinated to blessednesse yet this doth onely make them blessed so farre as that their blessednesse is intended in time future it doth not for the present worke any alteration in them tending this way Praedestinate and reprobate before faith come are in themselues all one Know you not that drunkards railers shall not enter into Gods kingdome such were you but now you are washed these ergo who now were blessed ergo predestinated before their callings were the same with them who shall not enter into Gods kingdome Secondly I say as none are actually blessed so none can be knowne and affirmed to be blessed in Gods purpose which are not beleeuers and Saints The reason is because that which is in Gods minde cannot be knowne further then the word or worke of God doth reueale it Now Gods word doth tell vs onely thus farre that such as are and shall be called to faith and sanctified they are predestinate Now then further then we can see faith we cannot descerne any to be predestinate But the faith of such who are already beleeuers is onely such as we may perceiue for there is no word reuealing whom God will giue faith to hereafter I say so reuealing it that their persons thereby are made euident to vs ergo wee can see none to be predestinate to saluation vnlesse wee can by fruits behold him to be in present a beleeuer Again our faith and grace is the worke beginning our saluation till therefore faith is wrought there is no worke of God apparant which doth let vs see hee hath a purpose to saue This then is a truth that the beleeuing and holy person is onely such of whom we may say that he is blessed of God yet this caution is to be taken that as we cannot say any is blessed so we cannot say any man in particular wanting faith and grace shall not be blessed or that he is not predestinated If a man vp a fore day should reason thus here is no sunne vp ergo none will rise to day his sequell were friuolous so here c. Vse 1 The Vse of this Doctrine is first to comfort the Lords who beleeue so on Christ that their hearts are purified and their desire is to walke precisely Ephes 5.15 the world accounteth them as they did before of Saint Paul Christians and Christ himselfe as if they were off-scourings 1 Cor. 4. base cursed people Ioh. 7. Cursed and plagued of God rather then blessed Isa 53.4 But this is our comfort God thinketh and pronounceth otherwise of vs. Vse 2 We see the vaine iudgement of worldlings they giuing sentence according to sense thinke often wicked ones happy Mat. 3.14 To ride on a fine Palfrey to haue a cap and knee giuen them to fat their hearts with laughter and all earthly contentments these things our Epicure-like Christians count felicity But if thou hast not faith and grace clensing thy heart and life though thy excellency doth touch the clouds and thou doest seeme to make thy neast in the starres yet shalt thou perish like the dung the higher thou hast beene lifted vp so much the more deadly down-fall shalt thou take into those hellish torments that
two things be remembred First that when the words of knowledge doe together by connotation imply affection much more doe the words of beleefe and Ergo where I finde to beleeue that Christ is the Sonne of God I must conceiue this beleefe to containe confidence in the Sonne Secondly to remember that when faith of any temporary promise is said to be accounted for righteousnesse it is because it doth in beleeuing the thing temporall apprehend him in whom all the promises are yea and Amen who is at least the remoued obiect of a iustifying faith in euery thing it apprehendeth Thus Abraham beleeuing the promise of seede of Isaac did apprehend that blessed seede which had from the beginning beene promised and saw his day which the Apostle doth testifie Gal. 3. Neither did he looke at the power of God but to sustaine his beleefe of a seede before promised against the temptations wherewith God did exercise him that we haue a particular word and in effect to beleeue on Christ vnto forgiuenesse of our sinnes I haue shewed aboue Vse Wherefore let vs rest on Christ alone as our rocke flye to him as our true sanctuary This Papists come to in death renouncing any confidence in their fooleries this themselues giue testimony vnto that it is the surest and he is not wise who will not take the safest way for his soules saluation Doct. 3 The third Doctrine is that faith and loue are neuer disioyned but goe each in hand one with the other From what time we beleeue men will doe any great good things for vs we feele a loue arise toward them so from what time by faith wee apprehend loue in God toward vs through Christ we feele loue reflecting from vs toward him according to that we loue him because we haue knowne and beleeued his loue to vs First faith must bring the holy fire of Gods loue into our frozen hearts or they will neuer be warmed with feruent loue to God againe The sinfull soule doth see Gods loue forgiuing it many sinnes then it loueth much againe In nature we see nothing can moue in desire to this or that till first it hath apprehended it louely So our affections cannot in loue and desire moue to and vnite themselues with God till by faith wee doe discerne him as reconciled to vs so becomming an amiable obiect for vs sinners to imbrace till that faith discerneth this nothing but wrath like a consuming fire abideth ouer vs. Hence it is that Saint Paul 1 Tim. maketh loue to flow from faith vnfained and Gal. 5. he saith that faith worketh by loue not as fire maketh hot by heate which is a formall property inherent in it but as the soule doth this or that by the hand which is an externe instrument conioyned vnto it for loue is not any essentiall cause which doth giue being to faith but it is a grace without the being of faith though ioyned vnto by which as an instrument faith worketh Vse 1 The Vse of this Doctrine is to show how vniustly they slander vs as teaching a faith alone without other graces when we hold according to the Scipture that there can be no true faith without loue nor loue without true faith for the first is but a dead carkase this latter is but blinde deuotion neither is pleasing to God Indeede we teach that faith iustifieth vs alone without other graces not in regard of their presence but in regard of their co-working with faith to this effect of our iustification It is one thing to say the eye is in the head without other senses and another thing to say the eye doth see alone no other sense seeing with it Vse 2 This must make vs trie the truth of our faith for if our hearts haue not been kindled with loue to God they neuer truely beleeued his loue in Christ We may easilier carry coales in our bosome without burning then by faith apprehend truely this loue of our God without finding our hearts burne in loue to him answerably Vse 3 We see that loue is an effect following faith euen loue to God himselfe They make the tree to beare the roote who will haue loue giue being to faith but this is but a consequent of Lombards errour who did hold loue to be no other thing then the holy Ghost himselfe Doct. 4 Obserue lastly who are the persons on whom the loue of true beleeuers is set viz. the Saints yea all Saints True Christian loue next to God and our owne soules maketh vs affect those who are sanctified who expresse the vertues in their life of our heauenly Father by whom we are called from darkenesse to light Hence it is that the Saints the houshold of faith the brethren are commended as persons whom we must affect and doe good to before all other Thus our God loueth Psalme 147.10 not the strength of horse nor legs of man but those that feare him are his delight Thus Christ loued Who is my father and mother c. hee that heareth and obeyeth Thus Paul and Dauid loued We loue none according to the flesh all my delight is in the Saints in them who excell in vertue Euery creature loueth and liketh to be with those who are vnited with it in communication of the same nature So sanctified Christians cannot but loue and like to be most with them who haue receiued the like diuine nature in which themselues are partaker yea it loueth all Saints not such who haue other parts pleasing and contentfull but it loueth euery one in whom it can see the image of God shining for it cannot be but that loue which truely loueth one person as he is holy shou d loue euery one so far forth as he is holy yea though we are to esteeme and inwardly affect men as we see them holy we are not bound to shew them the outward effects of our loue answerably The neerer persons are tyed to vs in naturall and ciuill bonds the more must our prouidence be for them and loue shewed them in outward things vnlesse their foolish lewdnesse dispriuiledge them this way for then the prouerbe taketh place A wise seruant may be preferred before a foolish childe Vse 1 This then doth reproue many who indeede hate and would show it were it pollicie those who endeauour to liue holily traduce the name of Saints nickname them as Puritans such who cannot be themselues but when they are in company with Swearers Gamsters good fellowes such who will seeme to relish some odde persons who are indeede truely holy but others in whom holinesse is apparant they cannot endure it is to be feared they loue those whom they doe not because they see holinesse but for some by respects which within themselues they haue conceiued Some who are all for a sound iust dealing well natured man though he be neuer such a stranger from matter of religion Yea I would many of the Lords children through selfe-loue did not loue too well