iustification or glorification For the first it conteineth the dignity of being the sonnes of God 2. The inheritance of light or the diuine nature begun here to be perfected hereafter for the first see Iohn 1.22 1 Iohn 3.1 Hee giueth vs this dignity sheweth vs this loue that we should be called his children not that we are children as Adam was who because hee was produced in the similitude of God might be called a Sonne of God but sonnes through a mysticall coniunction with Iesus Christ that naturall Sonne of God Secondly we haue the inheritance of light or a diuine nature which standeth not in such a life of God as Adam had which was a knowledge of God onely as a Creator of all things and a righteousnesse and holinesse which were in order to God knowne onely as a creator not such a life as may fall away but a life which standeth in knowing as an Author in Christ of supernaturall grace such righteousnesse and holines as are in order to God as now made manifest in Christ Iesus such a life as shall neuer haue end according to that those who are borne of God cannot sinne for the seede of God abideth in them Thirdly all that glory wee looke for in Heauen is comprehended in this adoption Rom. 8. Wee expect our adoption euen the redemption of our bodies Now wee come to haue this executed on vs by faith on Christ for so many as beleeued to them it is giuen to be his children sonnes and daughters vpon our mariage with the naturall Sonne wee come in the place of sonnes and daughters also But for the order in which we receiue this dignity it is somewhat doubtfull whether when we are iustified or when we are glorified To which I answer briefly that it belongeth to our glorification and is to be recalled vnto that head for Redemption which is put for Forgiuenesse of sinne and iustification when it doth not note out our finall deliuerance this redemption is made to goe before it Gal. 4.5 That he might redeeme vs who were vnder the Law and that we might receiue Adoption Beside iustification doth nothing but sentence this of me that I am iust before God so as to receiue life from his grace Now to be iust is one thing to be reckoned a son another Againe this adoption is called by the name of a dignity or eminency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea glory it selfe is called by the name of Adoption Rom. 8. Wayting for our adoption euen the redemption of our bodies To omit that Rom. 9.4 those two words Adoption Glory may be put for one thing viz. Glorious adoption For the Arke is well comprehended in that head of seruice as a principall type belonging to the Law ceremoniall and looke as not onely actually to possesse the kingdome but to be heyre apparant of it is a great point of gâ—ory so the dignity of adoption adopting vs as sonnes and heyres apparant of the kingdome of heauen is a great part of glory as well as the inheritance it selfe There are but two things of moment which I know to be obiected Obiect 1 That which we haue immediately on belieuing that belongeth to our iustification but belieuing wee haue this priuiledge nothing comming betweene Iohn 1.12 Resp The second part of this reason is not true and the proofe is vnsufficient for though we be adopted beleeuing on Christ which the testimony voydeth yet it followeth not that we are immediately adopted nothing comming betweene our faith and adoption Wee are said to be saued by faith to haue eternall life belieuing yet betweene faith and life iustification must be conceiued so heere also Obiect 2 The second reason is that which giueth vs a title to life that must be a branch of our iustification to life But our adoption giueth vs title to life To the first part I answere with limitation thus That which giueth vs title to life Resp being it selfe no circumstance nor part of life now executed in vs But so adoption doth not which is the giuing of life in regard it maketh life now ours as an Orphans lands are his ours as who haue the right to it but are not yet actually possessed in it Should not the proposition be limited as I haue said it would proue that the giuing of the spirit belongeth to iustification for that doth giue me right to life as an earnest penny or part of paiment doth giue a man right to challenge the whole summe This benefit then is fitly couched vnder that last of our glorification Rom. 8. Whom he predestinated he called whom he called he iustified whom he iustified he glorified in this manner executing their glory First he giueth them of grace the dignity of sonne-ship and so a right to glory and after hee doth actually possesse them of it thus glorifying those whom out of grace he had iustified to the receiuing of life from him as a gift of his meere grace Vse 1 This then being that God did before all worlds dispose the meanes whereby we that are his should be brought to adoption how should wee admire this so great grace which we found in his eyes from all eternity Thou beleeuing soule who by faith art married to Christ Iesus thou who hast receiued the spirit which maketh thee call Abba Father the spirit of this Adoption what is this now wrought in time but that which God did preordaine before all time euen thy Adoption through Christ See then what loue the Father did beare thee that thou shouldest be made a Sonne admire it When Dauid was told of matching with Sauls daughter what said he seemeth it a small thing to be sonne in Law to a King And shall it seeme a small matter to vs that wee are now according as we were predestinated that we are sonnes in Law adopted heyres ioynt-heyres with Christ of the kingdome of glory Vse 2 We may see hence what duty wee owe to God we I say whom he hath now adopted for his children euen as of grace he did predestinate If I be a Lord where is my feare if a Father where is my honour Earthly Parents the greater things they meane to leaue their children the more they expect all obsequious and dutifull behauiour from them so doth God from vs the greater and more excellent condition he hath appointed vs vnto the more he doth challenge from vs all such care and duety as may declare vs not vnworthy so great fauour Doct. Secondly that we are predestinate to adoption Obserue that the life which God hath ordained by meanes prepared to bring vs is a life comming immediately from his grace that life which is a consequent of Adoption yea called adoption it selfe that which accompanieth sonneship is an inheritance that life cannot but come from the free grace of God our Father Adoption and sonnelike inheritance are not things purchased by contract of Iustice but are freely vouchsafed Behold what loue the Father hath
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
speciall Grace maketh vs loue him who hath loued vs aboue all things delight our selues in him say What haue I in heauen but him in earth in comparison of him Thus then we see that true Peace commeth from sight and experience of Gods speciall grace to vs and how wee may distinguish this speciall fauour But before we passe to the Vse a question may be asked viz. Whether a man may not be in fauour with God and yet without this Peace To which I answer briefly First that hee may be in fauour and want this outward sensible Peace in himselfe The reason is because this followeth not my being in fauour but my knowing and my being perswaded that I am in fauor Now it is not impossible for a man to lose his sense and perswasion which yer-while hee hath had of being in fauour with God his faith may be for a time in a swoon and ouercast with vnbeleefe Secondly I say though a man may be without this operation of Peace yet the grace of the spirit which as a root doth beare this fruit cannot faile in any who is in Gods fauour the fruit may be pulled when the tree it selfe standeth still thus in ioy Faith we may likewise distinguish the seed of God abiding in vs though these outward secondary effects are not alwaies conspicuous Vse 1 Seeing then that true Peace is such as springeth from this speciall mercie let vs take heed we be not deceiued with false Peace Looke into thy selfe what hath made thee thinke thou art in Gods favour is this it because he prospereth thee in outward things Alas thou buildest vpon sands The beasts haue the fruits of his Grace this way so farre as agreeth with their kinde no lesse then thy selfe There is a Peace in the Tents of the wicked ones Looke Iob 21.9 There is an ease which doth slay the foolish which is the ease that men doe liue in it commeth not from feeling this speciall grace toward them but from the sleepinesse of the conscience which maketh them without feeling from ignorance which maketh them without knowledge of the euill imminent ouer them If a man hath twenty diseases neuer so painfull while he is fast asleepe he is at ease because his senses are bound not because his diseases are healed So againe say a man were in a house ready to fall on his head let him know nothing of the danger hee is as quiet as if all were safe Thus mens soules are asleepe and ignorant of their perill Take heede of this sicke sleepe lest it paine you at waking take heed lest while you say Peace Peace that destruction be not at the doores Yea let the Lords children take heed who haue full peace but not from the grounds aboue rehearsed their peace commeth not from seeking Physick wherewith to purge their sick soules from not exercising their feeble strengths in works of repentance faith thankefulnesse forgetting themselues in humane occasions contentments from Laodicean-like conceits A body of ill habit while you stirre it not with some courses which fight with such humors it is quiet a lame legge while it is rested is at ease while the senses are pleased or stounded with some kind of an odynes those paines are not felt which are present Finally a man in a golden dreame thinketh things farre better with him then they are and is highly contented for the time These are waies my brethren whereby we walke in a full peace when yet our vnbeleefe hath not beene out-wrastled when our vnholy lusts haue not beene crucified by vs. Vse 2 In the second place this letteth you see how you may try the truth of your peace Is thy soule at rest because thou feelest this grace shedde into thy heart which is better then life this grace in Christ this grace which reacheth to the forgiuenesse of sinnes to thy sanctification which no darkenesse of afflictions can ecclipse which draweth thy heart vp to God so that thou makest him thy portion Is it because the Lord assureth thy heart that hee will neuer leaue thee that nothing shall separate thee from him Is it because his grace hath scattered some blacke cloudes which did ouer-spread thy condition Happy art thou whose repose issueth from these considerations From God our Father and from the Lord Iesus Christ Doct. 1 Thus we come from the things wished to the persons from whom they are to be effected Whence marke who are the authors of true peace and with whom it is to be sought Hence it is that God is called the God of peace Christ is called the Prince of peace God making peace none can trouble as when he hideth his face who can beare it Iob 34.29 Looke as Kings are authors and maintainers of the ciuill peace within their Countries they keepe their subiects from disturbance by forraigne and domesticall enemies so God the King immortall and Christ who hath receiued the kingdome are fitly brought in as the authors of this spirituall Peace And it is to be noted that he fitly nameth God the Father and the Sonne our Lord for the principall and subordinate power which doe worke any thing are fitly combined Now the Father hath all power and he hath subiected all things vnto the Sonne himselfe and Spirit excepted But why is not the spirit named It may be said because the Apostle here is directed to expresse onely these persons who haue a kinde of principall authority agency Now the Spirit hath the place of executing these things as sent by the Father and Sonne But in vnfolding these things as it is good to vse diligence so it is requisite to vse sobriety For conclusion Let these be remembred that though both the Father and Sonne be fitly named for the reason aboue and the Father first both for his principall authority as likewise because he worketh both by himselfe and from himselfe the Sonne by himselfe as who hath the selfe-same diuine nature but not from himselfe as who is not from himselfe but from his Father and therefore in his working keepeth the same order Neuerthelesse in wishing the effecting of things it is not necessary to name any persons ne yet God indefinitely 2. It is necessary to conceiue in minde the true God in Christ though not distinctly to consider the three persons The reason is because euery act of religion doth require that wee some way apprehend the obiect of it and as there can be no sight without some matter visible propounded so no act of religious worship without this obiect in some wise conceiued 3. Marke that it is lawfull when we name persons to name one onely two or all the three prouided that we name not one as excluding the other two nor yet two as excluding the third for thus calling on one we inuocate all and as naming no person distinctly we doe not dishonour the persons so naming one and not others doth not breede any inequality of honour in our worship And lastly
vs not then be dismaied what euer wee suffer I hope we are not yet come to death let vs looke at Christ and not wish to be free from such condition which our Lord and Master hath endured before vs The rather let vs haue patience how euer we be tryed because God can neuer come with helpe too late as men may who bring things sometime to no purpose when the matter is past helpe Doct. 3 In that Christ is raised Obserue that God neuer so leaueth his but he sendeth saluation in due time He left his people in Aegypt in Babilon till their ciuill state was dead and desperate yet he deliuered them If he let them be swallowed like Ionas yet he will bring them forth againe and show them his saluation for God is a helper at time of neede such is his faithfulnesse in the Mountaine he will prouide as Abraham said Thus though he let his owne Sonne dye yet he saueth him in due season and deliuereth him There is a double saluation one protecting and keeping euil that it shall not come neere vs nor once ceaze on vs the other is a keeping of vs so as it shall not hold vs much lesse preuaile ouer vs Thus God saued his Christ accordingly as he asked when hee prayed with strong cries to him that was able to saue him from death Heb. 5.9 Vse Wherefore let this our Sauiour case comfort vs in greatest euils If the example of Iob is to be looked at how much more this standard of examples What though thou seemest neuer so forsaken what though many euils haue seized on thee feare not stand still saluation will shine forth in due season God is not like the diuell and wicked ones when they haue brought one into the bryers there they leaue him on plaine field I haue sinned in betraying innocent bloud What is that to vs say they but God will be with vs in the euils yea in seauen to saue and deliuer vs. Doct. 4 Obserue againe that God doth not onely raise him vp but set him at his right hand Glory correspondant to his humiliation Obserue that God doth make the abasements of his children be the forerunners of their greatest glory as the pride of wicked ones doth lacky as it were and runne by their ensuing ruine so on the contrary the sufferings and humiliations of Gods children haue ensuing answerable glory He was made lesse then a worme and here is taken to the right hand aboue Angels It pleaseth God not onely to exalt his humbled children but in the degree also in which he had abased them according to that prayer of Moses Psal 90. Comfort vs according to the yeares wherein we haue suffered affliction as on the contrary we see him bringing iudgement on the wicked in the same measure in which they haue taken in the delights of sinne Reuel 18.7 True it is that this doth not hold vniuersally in this present life but when the definitiue sentence is now to be giuen them according to workes shall euery soule receiue proportioned recompence Vse Let vs then by this take comfort in afflictions Was this Christs case onely Nay see Iam. 1.10 Reioyce in afflictions for when you are tryed you shall receiue the crowne of victorie The wickeds woe is sowne in their reioycing but in our darkenesse light is sowne for the righteous Let vs thinke God doth but proue vs that hee may in his due time doe vs good Blood and sweate goe before victory and before the earthly haruest is gotten in We must not then thinke it strange if God cause vs to know sufferings before hee show vs those glorious mercies which hee hath prepared for vs. Doct. 5 But to consider this matter of Christs exaltation more particularly First when it is said hee is set at Gods right hand aboue principalities Obserue that our Sauiour Christ as man is taken to haue prerogatiue before euery other creature For first this phrase noteth the preeminence of him as next to God himselfe that looke as one made a King hath a dignitie aboue all persons named in his kingdome Dukes Earles Lords So our Sauiour taken vp as man to this kingly dignity must needes be in preeminence before them It is no wonder for this nature essentially appertaineth to that person which made all these things see Reuel 4. vlt. The Lambe is worthy to receiue glory for by him all things were made for him they were created Secondly euery person the neerer he is in coniunction of bloud to an earthly King the more he hath prerogatiue before others more disioyned so this created nature seeing it is made one personally with God by how much it is more neerely vnited by so much it is fit that it should haue prerogatiue before others Not to speake that being heire of all things it is meete that he should be before all who are but parts of his inheritance and hauing more excellent endowments I meane created gifts then any other it is meete hee should haue the first place before all other Vse 1 Wherefore what reuerence are we to show him in all our seruices about him whose excellencie is so high aboue euery creature Earthly dignities doe so dazle our eyes that wee know not with what submission sufficient to fall downe before them Vse 2 Againe hauing so eminent a person for our Sauiour and mediatour let vs cleaue contented to him caring to know nothing but him accounting all drosse and dung that wee may be found in Christ Let none deceiue you with traditions of men and vaine Philosophy you are compleate in him who is the head of principalities and powers The Papists did they consider the excellency of Christ our Sauiour could not as they doe flye so many waies for helpe out of him Doct. 6 Obserue secondly that Christ not onely as God but as man also hath power aboue euery creature for to be set at Gods right hand is to receiue a power imperiall ouer euery creature which is further apparant while he saith Christ is so placed aboue all that all are subiect vnder his feete To mee is giuen all power in heauen and earth that is power whereunto euery creature is subiect He speaketh of it as done because it was immediately to be performed in which manner he spake before of his body and bloud This person as God receiuing by voluntary dispensation this honour from the father that he should in an immediate and appropriate manner execute gouernement ouer all the creatures in heauen and earth the same person as man participating in this kingly diuine authoritie so farre that hee should instrumentally concurre in executing all that iudgment which Christ according to his diuine nature did principally effect This the Scripture doth lay downe as in regard of earthly powers they are subiect For hee is ruler of the kings of the earth Reuel 1.5 Hee hath this royall state written on his thigh as it were King of Kings Lord of Lords Reu.