foreseene then hee loueth some to saluation whom his wrath followeth to death at the same present But Gods anger to death and loue to saluation cannot take place at once Ergo. 6. If God cannot choose any in particular before some generall conception that such and such who belieue shall be chosen then he chooseth not but on faith foreseene But God cannot c. For we prooue in our vnderstandings that we doe things in particular according to generall conceptions within our minde 7. That which maketh God choose persons to life which are not eligible is not to be admitted But an absolute election without any foresight of Faith doth so 8. The Scriptures say wee are predestinated and elected according to foreknowledge Flye lusts of youth c. The reasons for the denying part are many To leaue such named before which are common to this question also 1. This electing on faith fore-seene maketh God goe out of himselfe looking to this or that in the creature vpon which his will may be determined to elect Now this is against the all-sufficiency of God for as if he should get knowledge from things as we doe it were an imperfection in his knowledge so in his will if he must be beholding to something in vs before it can be determined Besides it maketh God intrinsecally changed now in suspence touching that wherein after on some sight hee commeth to be fully determined I will choose this man if so be he will beleeue I will vpon fore-sight of my condition absolutely choose him 2. That election of persons which hath annexed to it a decree preparing faith and iustification for the persons that are elected that is of men vnbelieuing Those who being elected are predestinated to haue faith wrought in them those are considered without faith as now they are elected Rom. 8.39 These foure and fiue Verses of this Chapter 3. If God decree to elect none till he doth see them beleeuing with perseuerance then he doth decree to giue faith and perseuerance before hee doth decree to take or ordaine to life But this is absurd for God should decree to that by which as a meane he commeth to elect before he should decree to elect Let the Arminians tell vs what is Gods end in decreeing to giue this man faith and perseuerance if not that he may choose him to life If hee haue this end in decreeing to giue faith he must needes intend the election of this person before he decree to worke in him effectually faith with perseuerance Beside the Scripture saith so many as were ordained to life beleeued 4. That which maketh God choose vs when we haue chosen him and loue vs when haue loued him first is contrary to Scripture But if God choose vs when now wee haue held the faith and loue of him to the last moment he doth choose vs after we haue chosen him 5. Christ saith we heare or beleeue because we are sheepe This saith we are sheepe or elect and ordained to life because we beleeue 6. From this verse That to which any action tendeth as an effect that is after the action it selfe But this eternall election tendeth to this that wee should be pure in loue 7. That which standeth not with the freedome of Gods will yea of his meere will within himselfe that is not to be indured in election But a condition qualifying the person maketh Gods election not meerely from his will 8. Had faith sanctification workes beene the condition on which we were elected it is like Saint Paul would haue thought on them Rom. 9.11 But he findeth no such consideration in which reason might stay it selfe but exclaimeth O the depth c. Deut. 7.7 9. That which Israels election doth typifie is not an election on fore-sight or any worthinesse But ours is typified by it ergo 10. That which Austin retracted as comming neere Pelagianisme is not like to be orthodoxe This he did so First The latter arguments perswade me fully that God doth not elect vpon any thing fore-seene in vs He decreeth on this condition though he seeth that neither they can doe it of themselues neither is he minded to worke it in them if the first then God were not omnipotent if the latter he should decree foolishly vpon that he saw impossible if the second it is all one with an absolute will which should moue him to this action of electing of vs God cannot haue such a conditionall decree I will elect all if they will beleeue For he must either thinke they can doe this without him and then he were not an omnipotent or that he would giue them effectually to beleeue then it is all one with an absolute will as for example I will elect to life such as shall beleeue I will giue these beleefe with perseuerance and will choose them to life hauing thus beleeued this is all one with this decree we maintaine I choose these to life and decree to giue them faith and perseuerance by which they shall be brought to life they are alike vpon the matter absolute Onely the former maketh God to decree the giuing of faith that he may decree election This latter maketh God decree the giuing faith onely for obtaining saluation to which we are elected Secondly I say he that can make vs fit to any end he chooseth vs may choose vs to that end before he order his meanes to bring vs thereunto Arminius will first haue him make vs fit and then decree to choose vs to life which is to set the Cart before the Horse to predestinate meanes before the end be agreed on to set predestination before fore-knowledge and election Thirdly This proposition God hath chosen vs to life beleeuing and perseuering This is true in this sense we are chosen to life to which he wil bring vs through beleeuing But if it be referred to the action of choosing in this sense God doth choose vs when now he doth see vs beleeuing that we should haue life it is not true nor agreeing to those Scriptures God hath chosen vs to saluation through sanctification and beleefe God hath ordained vs to obtaine life through Iesus Christ These three Conclusions praemised We will answer those Arguments propounded for the contrary and so proceede For the first see that which is before answered on these words in Christ viz. That God chose vs being in Christ vertually not actually Answered 2 To the second If each part be rightly taken all may be granted and our cause nothing hurt Those persons whom God saueth and adopteth thus and thus qualified in time those he did decree when they were made such by force of his predestination to adopt and saue This conclusion is true God did decree to saue certaine persons by working in them effectually faith and perseuerance But Arminius by decree vnderstandeth the decree of election to life as it is distinguished against predestination which is the decree of meanes whereby the chosen of
receiue the Gospell yea after his Ascention the Church in Ierusalem did grow numbersome before the Gospell was carried to the Gentiles Now this is heere set downe as an honourable circumstance that they did belieue when yet the Gentiles were strangers from the Couenant When Subiects haue made a reuolt from their lawfull Prince those who shall first returne and receiue againe their lawfull King it is vnto their commendations Thus 2 Sam. 19.15 it was Iudah his praise to be first in fetching home Dauid their King so for vs who haue made defection from God and Christ it is our glory to be with the first in receiuing him our true Dauid and King Againe the first borne hath a priuiledge and so here it was a priuiledge of the Iew that he was the first begotten to the faith Vse 1 Let vs then acknowledge with honour this circumstance in others Haue they beene long in the faith before vs we must honour this antiquity The young rise vp before the auncient in nature so should it be with vs who are babes when we meet with them who are olde men in Christ See Rom. 16.6 Paul mentioning Andronicus and Iunius doth not omit this circumstance of honour that they were before him in Christ and so hee doth repute it the honor of another that he was the first fruits of Achaia 1 Cor. 16. Vse 2 This must moue those who are before others to walke worthy this dignity by adorning this their age in Christ with graces correspondent viz. experience wisedome weanednesse all kinde of mortification Should one of 50. haue no more wisedome nor stayednes then another at 15. yeare olde it were able to make their age despised Let vs looke to this many that were first prooue last euen as it is with these Iewes then before all now behinde all Doct. 2 Obserue secondly what is the end of all our benefits we attaine in Christ euen this that wee may set out his glorious grace and mercy towards vs for this is not brought in as the end of Gods predestination but of our obtaining an inheritance in Christ Our faith our redemption our glorification all is to the glory of Christ Euen as it is the glory of Kings to haue their subiects yeeld them homage and sweare them allegiance so this obedience of faith is a spiritual homage which the subiects of Christs kingdome doe yeeld vnto him Our redemption whether we looke at the thing it selfe wrought or the intention of him working it is to the prayse of his glory If Princes out of their clemency send and ransome some subiects the very deede is much to their glory so it is in this redemption of Christ Now the end why wee are bought with a price both soule and body is that in both we might glorifie him the inheritance giuen vs is to the praise of his glory yea all the glory that shall be put vpon vs in heauen shall be his glory Looke as the inheritances dignity riches glorious pompe of subiects is to the praise of the glorious bounty and power of those Kings to whom they liue subiect So here see 2 Thes 1. The end why wee receiue this inheritance of light is That wee might set forth his vertues who hath called vs into admirable light and that it might so shine forth before others that they might glorifie God and Christ Vse 1 Let vs then endeauâ—ur our selues to set forth the praise of him who doth giue vs all those spirituall benefits in which we partake Let our words let our workes let our whole man be at his command seruiceable to him The Church in the Canticles shee doth so praise the beauty of her spouse that she awaketh others We should so from our hearts set out the praise of our Christ that others might by our means be brought to inquire after him and aske Who is thy beloued Those who finde bounteous Lords on earth how will they tell of their affability liberality of euery circumstance wherein they doe them any grace and fauour How will they protest themselues deuoted to their seruice drinking healths vpon their knees to them how impatient of any thing which doth so much as in show tend to their disparagement What a shame is it that we should walke neither feeling our hearts affected nor yet opening our mouthes to praise him who hath redeemed vs and brought vs to the hope of an immortall incorruptible inheritance VERSE 13 Hauing in the end of the sixt verse shewed that all of vs come to receiue in Christ the grace shewed in time as well as that which was giuen vs before all worlds hee doth prooue it First from benefits giuen to the Iewes vnto this thirteenth verse Secondly from benefits bestowed on the Gentiles Now this matter is first handled simply to the end of this first Chapter Secondly is set downe comparatiuely illustrated from their former estate in misery Now in setting downe the benefit we must first marke the benefit it selfe which they are said to haue receiued Secondly the effect which this mercy shewed them had in Paul whom it moued to pray for them In the benefit these particulars are obserueable 1. In whom they receiued it in Christ 2. Who receiue it euen ye for this circumstance yee is set out as it were in text letters Yee who were before without God in the world who walked in the vanitie of your mindes 3. The order in which this benefit did befall them which is to be gathered from the precedencie of two other 1. Of hearing 2. Of beleeuing The hearing is amplified from the obiect which is propounded more indefinitely the word of truth expounded more distinctly the Gospell of saluation The second thing going before it is faith in whom also hauing beleeued 4. The last thing is their benefit which was their sealing in which we consider 1. Their sealing 2. The seale and sealer viz. the Spirit set downe more generally from his holinesse inherent to his person from this externall circumstance that he was the spirit fore-promised In the fourteenth verse he is described more particularly from that respect in which hee is to the Saints viz. an earnest c. The summe As we in Christ haue beene thus blessed so in him euen ye Gentiles sinners when ye had heard the word of truth the Gospell of your saluation in him I say euen yee when yee had not heard onely but also beleeued were sealed with the holy spirit which had beene before promised vnto life eternall To omit the first circumstance which hath met vs before and the second also which doth giue occasion to consider what impure persons the Lord doth choose to sanctifie wee will come to the third and fourth points propounded first handling the generall circumstances of them secondly touching those things which may by the way be pointed at in them Doct. 1 You when you had heard were sealed with the spirit Obs How God by hearing his word doth bring vs to
be partakers in his spirit Hearing is euery where made the beginning of our comming to God He that heareth and learneth from the father Ioh. 6. If ye haue heard and learned Christ as the truth is in Christ Ephes 4.21 The word hath beene fruitfull in you from what time you heard c. Col. 1. This was the sense by which first death entred Eue hearing the Serpent was seduced and this is the sense by which wee are restored Looke as the ground cannot be quickned with fruits till it receiue seede and the dewes from heauen no more can our soyle be quickned with the spirit and fruits of the spirit till by hearing it hath taken in this seede immortall drunke in this heauenly shower of Gods word Now it is not euery hearing which is accompanied with the spirit but hearing with the heart so as the heart is affected to doe that it heareth There is a hearing with the eare bodily thus many may heare who doe not vnderstand Ergo heare doe not heare If out-landish men were here such as did onely know their owne forraigne language we might talke lowd enough in English not fearing their hearing of vs. There is a hearing ioyned with vnderstanding when yet the heart is not affected to doe after it and this hearing is no hearing also If one heare vs asking him to doe this or that if he haue no minde to performe it we say hee cannot heare on that side It must Ergo be such hearing as Lydea heard with whose heart God opened to attend to Pauls preaching Vse 1 The Vse of this is to let vs see that where there is much hearing yet the word is not there heard as it should be Who commeth to haue his heart burn within him to be filled with the spirit by hearing by being taught being admonished It is pittifull We may obserue some like Iudas who was when now he had heard Christ and taken the sop he was filled but with Sathan they are viler after hearing then before the most like children when Schooling-time is ended Nay it is to be feared that some with hearing are growne past hearing as those who dwell neere the continuall roaring of mighty waters they waxe deafe through continuall hearing such vehement noyse so that they cannot heare any thing at all so many the sound of Gods word hath so long beatē their eares that they cannot discerne any thing in it what euer is spoken Vse 2 Secondly this must teach vs to attend on hearing Wouldst thou keepe the spirit from being quenched despise not prophecie hearing the Scriptures opened to thy vse Euen as the Conduit-pipes carry the water hither and thither so doth the word conueigh the graces of the spirit into our hearts It is a peale to bed when men can be without hearing not feeling neede of it as some times they haue done Doct. 2 Secondly obserue what word heard bringeth vs the quickning spirit the word of the Gospell A mans drooping heart vpon the comming of some good newes to him it feeleth as it were new spirits returne to it so our dead hearts when God hath made this glad tydings of saluation and pardon of sinne be brought them there doth returne to them a quickning spirit of peace and ioy vnspeakeable and glorious Receiued you the Spirit by hearing the Law or by the Doctrine of faith preached Gal. 3.3 And for this cause the ministery of the Gospell is called the ministery of the Spirit not of the Letter because this doctrine doth onely bring vs to receiue the quickning spirit which doth worke in vs a life eternall The Law may bring vs to feele our selues dead Rom. 7. but it cannot quicken any Though when the Gospell hath now quickned vs it may instruct vs reforme vs yea delight vs in the inner man Rom. 7. many things may helpe vs when now wee liue which could not be meanes of restoring vs from death to life But it may be obiected the Gospell is said a sauer of death as well as the Law is said a a killing letter I answere The Gospell is said so not that directly the nature of it is to kill but by accident of mens corruption who reiect and will not obey it it turneth to their further condemnation As the Kings pardon cannot kill any by it selfe yet despised by a malefactor it may double his guilt and bring him to more hasty and fearefull execution So the gracious pardon of God offered in the Gospell killeth not any by it selfe saueth many who receiue it yet despised it may by occasion worke heauier death and destruction But the Law doth of it owne nature hold a man now in state of sinne vnder death and condemnation and cannot of it selfe bring any to life who now hath offended The words I speake to you saith Christ they are spirit they are life Euen as the body of the sunne diffuseth as an instrument the beames of this materiall light so it is the Gospell that instrument of God by which hee sendeth out the light of his gracious spirit into our hearts Vse 1 The Vse of it is to stirre vs vp earnestly to desire this sincere milke of the Gospell Euen as there goeth out naturall spirits with the milke the babe draweth from the mother so the Lord doth accompany this word of his which the Church ministreth as milke with that supernaturall spirit which giueth quicknance to life euerlasting Euen as we doe daily renew our feeding to repaire the decay of naturall spirits in vs so must we neuer be weary of renewing and encreasing that supernaturall life and spirit which we haue receiued from Christ If thou hast the spirit heare that thou maist keepe it if thou wouldest haue it and wantest it attend on hearing remembring how the Eunuch receiued the spirit Acts 8. and how while Cornelius and his friends heard Peter opening the good word of saluation the holy Ghost did fall on them to the wonder of the beleeuing Iewes who accompanied Peter Doct. And here before wee passe to the generall Doctrine note from this that the Gospell is called the word of truth that all Gods promises made in Christ are true and faithfull They are Yea and Amen 2 Cor. 1. They are true and worthy all entertainement 1 Tim. 15. The whole word is true For like as the witnesse is like is the testimony or deposition which commeth from him Now God is faithfull and cannot lye but this is attributed to the Doctrine of the Gospel as agreeing to it with a certaine excellency before other parcels of the word For the Gospell is sometime called by generall names as a doctrine of godlinesse a Law a Testimony Sometime it is described by the author the Gospell of God sometime from the obiect the Gospell of Christ of the kingdome sometime from the property as an eternall Gospell a good word a true word as here sometime from effects as in the next words a Gospell of saluation Now it
is testified to be a word of truth after an eminent manner for three causes First it is occupied about Christ who is the truth and substance of all the shadowes legall which now are vanished Secondly the truth of this word is further confirmed to vs then the truth of any other by word by oath by the testimony of the great Apostle Christ Iesus by a iewry of solemne witnesses chosen for this purpose by a multitude of miracles Thirdly this property is the rather annexed to this Doctrine of the Gospell that thus our vnbeliefe might be holpen for our minde is corrupted with errour prone to any vnbeleefe but hard to beleeue these points so high aboue the naturall reach and apprehension of it Now as a Physitian doth say of his medicine that it is excellent not that it needeth commendations but that he may induce his Patient the better to take it So God and his Embassadours doe testifie of these things that they are true that wee might thus be brought to yeelde them beleefe But it may be obiected that word which biddeth many reprobates beleeue the forgiuenesse of their sinnes and life euerlasting that is not a word of truth but the Gospell doth so The reason of the former proposition is because that which biddeth me beleeue a lie cannot be true but to bid a reprobate beleeue his sins are forgiuen is to bid him beleeue a lye The summe put together commeth to this That word which biddeth a man perswade himselfe of that which is vntrue that is a lying word To beleeue that my sinnes are now pardoned me and that I am saued this is not the first act of faith but followeth them when now a man doth see himselfe to be iustified in Christ First I say this may be denied vnlesse I bid him perswade himselfe so with a minde of deceiuing him Abraham by Gods command was bound to perswade himselfe that Isaac was to dye vnder his owne hand yet was not that a lying word by which God spake to him because the intent of it was butto proue him Some say he was bound to thinke so vnlesse God should countermand and reuerse his former command Ans Abraham did absolutely beleeue it and Ergo did not comfort himselfe by thinking God might call backe his former precept but by considering that God could raise him from the dead Much more may God bid the reprobate belieue this or that while hee doth it but to euince their contumacy and doth see well how farre they are from belieuing any such matter Secondly I answere that the second part of the first reason is not true God doth bid them belieue on Christ to forgiuenes of fin he doth not bid any reprobate directly belieue that his sin is forgiuen Vse O then let vs take heed that we do not giue God the lye in al these things which he promiseth to vs Euery man will blesse himselfe from this iniquity from charging God with falshood in word yet no man is afraid to doe that with his deede which he trembleth to pronounce with his lips as wee may deny God not by word onely but by worke so wee may make him a lyer not onely by charging falshood on him by word of mouth but by our deed going away and not heeding all the grace he offereth vs in Christ He that beleeueth not maketh God a lyar 1 Ioh. 5.10 Should one promise me an hundred pound doing this or that though I should not tell him hee did but gull mee with words yet should I goe my way neuer heeding what had beene promised neuer endeauouring performance of the condition on which I might claime the benefit offered by doing this I should shew plainly that I did not take for truth that I heard spoken so it is betweene God promising to vs on belieuing and repenting and our turning our backes on him without endeauouring after these things Vse 2 This must strengthen our faith toward the promises of God O they are purer then siluer seauen times fined Should an honest man in telling vs any thing when he came to this or that which hee saw vs not easie to belieue should he intersert but this protestation that what he would tell vs he knew it most true we would the easlier receiue it and giue credit to it how much more when God doth condescend so farre to our infirmity as not onely to tell vs these things but to testifie to vs that they are truth it selfe Secondly it might be noted here that the Gospell is such a doctrine as worketh saluation Gods power to saluation it may well be called a good spell or word for it bringeth vs the tidings of all our good First it bringeth immortality and life to light Secondly it offereth vs the grace of forgiuenesse and life euerlasting Thirdly It is Gods instrument whereby hee worketh faith receiuing these things Fourthly it is the word of Grace which must build vs vp and bring vs to that blessed inheritance Acts 20.32 But I hasten to the things remaining in this verse Doct. 3 The 3d. general doctrine is that it is not enough to heare but we must belieue before we can be partaker of the good spirit of Christ Gal. 3 14. By faith we receiue the spirit of promise The Gentiles hauing heard and belieued God did giue them his spirit Acts 15.7.8 Hee that belieueth riuers of water shall flow from him which is spoken of that spirit which they receiue who belieue on Christ Iohn 7.28 This fore-promised spirit is first in the fulnes of it receiued by Christ our head Acts 2.33 and from Christ it commeth to vs for from his fulnesse wee receiue Grace for Grace Now looke as a member cannot receiue those spirits from the head which cause sense and motion in the body but they must be vnited with the head so it is heere wee cannot haue this spirit from Christ our head but wee must by this sinew or nerue of faith be vnited to him But how can we receiue the spirit by faith when we cannot belieue before we haue the spirit Some thinke that wee haue first actuall grace that is that the spirit as an ayde without vs doth make vs actually belieue that so the spirit afterward by habit of faith and all other sanctifying graces may come to dwell in vs. Now they would answere that though wee cannot belieue without the outward aide of the spirit yet we might belieue without the spirit by any supernaturall habit dwelling in vs but this is the error of the schoole for wee are said to haue a spirit of faith before we can bring forth the act of faith 2 Cor. 4. hauing the sefe-same spirit of Faith wee speake Againe no externe helpe can make vs bring foorth good fruit till it make vs first good trees and a blinde man may be â—ifted vp to see without a faculty of seeing as well as an vnbeleeuing man lifted vp to an act of Faith without a faculty
an infant as it is now in a man growne so it is that the inward light of the minde by an addition of wisedome and knowledge taketh increase The third thing we haue still neede of is that God should shine vnto vs with a light of reuelation in his word for as the bodily eye cannot be inlightned to see till it hath outward light afforded so it is with the soule and the eye thereof But of this before is spoken The fourth thing is a direction and application of the eie of our mind to behold things that are spirituall If the naturall man all his faculties moue in God much more the spirituall Prou. 20.12 God is said to make the eye seeing and the eare hearing that is not onely to create them but gouerne and apply them to that they do otherwise we might be like to Hagar not seeing that which was before our eyes Euen as it is not the eye so much that seeth as the soule in and by the eye whence it is that if the minde be abstracted in some serious thought men see not that which is before them So it is not so much the eye of our vnderstanding as the spirit of Christ which is the soule of all the body mysticke which doth cause sight in vs. We doe euery thing but secondarily and instrumentally it being God who giueth principally both to will and to doe and all these are here to be conceiued because the end which the Apostle doth aime at cannot be attained without them Vse 1 To comfort weake ones who know but any thing if it be in truth so as it maketh them endeauour more conscionably to obey Hadst thou long beene without sight shouldst thou but be able to discerne thy hand held iust before thine eyes it would glad thee because it is a token of fight now comming on thee so this little sight when the heart is conscionably affected is a pledge of more returning to vs who are darkenesse it selfe quite deuoide of sauing knowledge by nature Vse 2 This must make vs still follow God and vse all meanes to be further inlightned Were our eyes sore and the sight of them not perished but depraued onely or diminished what would wee not doe to get helpe yea wee would abide strong smarting waters but we would mend this defect in them how much more should we seeke to amend all defects in the eyes of our vnderstandings Obserue secondly from hence that he doth pray that they might know their hope the matter of their inheritance that euen true beleeuers know not at first in any measure those hopes which are kept in heauen for them Naturally we know nothing of the hope to come When God doth now regenerate to these hopes we doe know them in some measure but nothing as we ought and may come to know them if we be not wanting to our selues Euen as earthly heires in their minority through want of earthly wisedome they know in generall that they haue inheritances where they lye but they doe not particularly and exactly know the seuerall Lordships which belong to them the worth of them c. yet the neerer they come to age the more they winde out such particulars so it is with vs Wee doe at first know things very confusedly and the neerer wee grow to our saluation the more wee come into the vnderstanding of these things Now the reason why these hopes are not so knowne is partly in the excellency of them and the glorious light which is in them if the Law hath his wonders in it Psal 119.18 what a wonderfull thing is this which is the vpshot of all the Gospell Againe the weake sight we see of yonglings in christianitie is not proportioned and fitted as yet to so high an obiect as this is Bring the light of a candle neere to the naturall babe and it cannot endure to looke vp against it Thirdly euen as children are so taken vp with their childish common-wealth that they cannot bend themselues to the more serious consideration of more important matters so beleeuers are a great while so carnally affected that they cannot set themselues to purpose about this contemplation Fourthly and lastly as Heires in earth want not crafty companions about them who will keepe them from knowing the worth of things which belong to them so the Diuell doth labour nothing more then to keepe vs hood-winked this way Vse 1 The Vse is first to rebuke such who will not seeke to haue further knowledge of their excellent hopes kept from them in the heauens Men will prie into all their hopes and possibilities in earth yea if it be a thing which in reuersion may doe good happily to some of their children they will make account of it they will know these things too well till they are proud count them as fooles who know them not and yet neuer seeke to know their free-hold in heauen Vse 2 In the second place this must stirre vs vp to seeke after those hopes to get the knowledge of the things kept for vs These are not like earthly hopes they make their eyes fall out who waite on them and sometime neuer come neere them such were Absolons and Adoniahs hopes sometime they are gotten but proue no blessing it being with them as it was with the Quailes which were giuen Israel 2 Thes 2. Tit. 2. 1 Pet. 1. But what if they be gotten and possessed in death they perish for death diuorceth a man from all these earthly things he enioyeth But these hopes will not let vs be ashamed these are good and blessed hopes yea life it selfe a liuing hope till we know this hope we haue in heauen we cannot be heauenly minded for where a man hath hope thither his soule will looke out and be more there then where he is bodily present This is it which maketh vs purge our selues Men that hope to stand before Princes will refine their behauiours and furnish themselues with all kinde of complement This knowledge of our hope is the spurre of action men worke cheerefully when they know an ample reward abideth them It is a ground of all patience sweete in hope maketh that which is sower for the present goe down more sweetly Doct. 3 Obserue thirdly Hope of his calling That there is no grounded hope but onely of such things as God hath called vs to obtaine We could not haue hope of saluation Gods kingdome life eternall had not God called vs hereunto 1 Thes 1.12 He hath called vs to his kingdome and glory 2 Thes 2.14 He hath called vs to obtaine life ergo Col. 1. it is said that the Colossians now had a hope laid vp in heauen when they had heard the word of truth euen the Gospell of saluation As no man can hope to stand before a mortall Prince in place of dignity and office till the King doe call him thereunto so none can groundedly looke to be in glorious condition in Gods kingdome
the face of Christ For the creating of vs anew in Christ is a greater worke then giuing vs our naturall being in Adam and ergo may not be ascribed to any power which is not almighty Which will yet be more apparant if wee consider what state we are in of our selues when he bringeth vs to beleeue We are dead Ephesians 2. Now to raise from naturall death is an effect proper to that power almighty Secondly if wee consider what powers doe hold vs captiue euen those strong ones whom none but the strongest can ouer-master Thirdly if we consider to what estate God doth lift vs vp by beleeuing euen to such an estate as is without comparison more excellent then that wee receiued Now to bring vs from death vnder which so mighty ones hold vs captiue to such a life so vnutterably glorious must needes be the working of a power almighty But here three things are for further vnderstanding of this point to be considered First in what standeth that effectuall helpe See for the finishing of this Doctrine that which follows hereafter at this marke in the Margent ☜ by which we come vnto God Secondly in what order it doth make vs come to God whether immediately or by some preparation going before Thirdly whether it leaue the will at liberty actually to resist it yea or no. To the first it is plaine that the effectuall helpe which maketh vs come to God by beleefe is the efficacie of Gods almighty power put forth to such purpose For so farre as God doth intend to worke so farre he putteth forth his omnipotent power to accomplish But God doth intend to make some before othersome come vnto him and ergo hee doth stretch out the arme of his power to effect this in them Neuerthelesse to speake more fully though this be the principall it is not the sole cause in conuersion We may then consider three causes First the principall viz. this power Secondly the instrumentall both of the word sounding in our eares and that inward illumination and inspiration wrought within vs by which as an internall word God speaketh in the minde Thirdly a formall cause a free gracious disposition or habit of faith by which the will is inclined agreeably to the disposition of it to come vnto God so that the more full answere to this question viz. what is all that effectuall helpe whereby I come to God is this It is a mixt thing standing partly of that almighty power of his put forth for my good partly of that word outward and inward by and with which his power is put forth partly in that spirit of faith and supernaturall life which his almighty power through his word bringeth forth in my soule What was that helpe whereby Christ made Lazarus able to come to him out of the graue of naturall death The principall was Christs power almighty the instrumentall his voyce the formall cause immediately helping to it or working it was the spirit of naturall life which the power of Christ by his word restored to this dead corps which now was fallen And thus you haue the effectuall helpe or grace by which we come actually to conuert for that Gods power put forth to worke good for vs is a helpe giuen from his free grace or his free fauour toward vs cannot be doubted when the Scripture euery where maketh him our helper from his meere grace If we lend our arme or hand to helpe one being no way tyed to it it is a helpe giuen from our free fauour That his call inward or outward and habit of grace wrought in vs may be fitly called grace effectually helpfull to the acts brought forth by them none denieth though all will not haue habit needfull to our first couersion And this first thing is well to be noted for from hence wee may gather in what standeth the efficacie of Grace effectuall to conuersion viz. In Gods effectuall power put forth to execute his intention which he hath of conuerting some actually before othersome it doth not stand in any congruity or temperature of Grace correspondent to our Nature for this doth argue that there is inwardly an incorrupted a connaturall disposition to receiue grace This maketh the effect of conuersion to depend as much on the actiue capacity of the will as on the Grace of God nay more for it maketh the Grace of God worke it morally and externally and the will of man from a power within it selfe which doth more inwardly enter the effect of conuersion then the other as hee who perswadeth mee to giue an almes is not the cause of it so essentially as I am who out of my pleasure giue it vpon his first motion To the second I answere that God doth vse so to worke our comming to him by beliefe that he doth first for the most part prepare vs thereunto As before we engraffe a Sience we cut it and set it for incision and if a timber logge lye sunke into mudde men set to their tacklings first to draw it out of the mire before they lay it on Cart to carry it away Thus God doth by his power often worke some preseruatiue change in a sinner before he doth by his power and word worke the spirit of faith in them and make them come to him Thus God by afflictions is said to boare the eare and to prepare to conuersion When Manasses was humbled in great misery he sought the Lord Thus by conuiction of sinne they were pricked in heart and said what shall we doe to be saued and then speedily receiued the Gospell belieuing sometime by extraordinary terrors rising from external accidents yea hidden naturall causes thus the Iaylor was prepared and Paul himselfe by an extraordinary vision was brought to great astonishment somtime by restraining giuing common gifts which make men for degree neerer that is in their kind and state not so much remoued as others in the same state and kinde with them Thus Christ said to the young man who was rich and vnconuerted that hee was neere the kingdome Nay God may by giuing a man vp to height of some sinne or sinnes prepare one to Conuersion as Paul and Manasses the one left to persecuting the other to those horrible outrages that looke as Physitians by ripening diseases make way to heale them for sicke matter is neuer more easily brought away then when it in ripenes and quantity exceedeth Concerning this matter for our better vnderstanding let these conclusions be remembred First that these preparations are not absolutely necessary for wee see that God doth giue to infants sanctifying grace in whom none of these preparatiue operations can take place Secondly we do not finde that they haue been alwaies vsed and therefore this matter is to be vnderstood as a thing most commonly falling forth not otherwise How was Mathew called euen at his custome hee followed presently not as Iudas but as a true conuert to Christ so in Lydia for life
death being such contraries as haue no third thing betweene them which doth partake in them both the one may be changed into the other without any thing preparatory All things which God doth prepare to the receiuing of Grace and comming to him they make not of themselues any thing to the introducing of Grace further then God intendeth this effect by them Feare of hell conscience of sinne neuer such afflictions morall parts and all gifts which may be without sanctifying Grace and true beliefe many haue all these who yet neuer turne vnfeignedly to God When the sicknesse is now growne greater in quantity this absolutely taken maketh the patient further of health But the Physitian may intend this because he doth see his medicine will the better worke on it and educe it when it is growne to such ripenesse If a man fall out of a dead Palsie into a light Phrensie phrensie of it selfe is no paration to health but to the physitian who can worke on him more fitly in this taking then in the other it may be a preparatiue to health Thus to be like an aguish man on his good dayes or like to some madde men in the time of their intermissions is in it selfe as farre from state of health as otherwise but yet the Physitian may vse such a state as a way to health choosing rather to deale with him in this taking then in the fitte Thus it is not the height of sinne it is not feare of hell though contrary to the Apoplexie of deep security it is not a morall course which commeth not from true sanctification that of themselues can make neerer the state of grace but only in regard of God who doth intend to turne them hereunto Thus if God stirre vp a man to liue according to the light of nature virtuously it may be in regard of Gods intention a preparing him to receiue further Grace of effectuall vocation but all a man can doe from naturall strength of it selfe profiteth nothing Fourthly that where effectuall raising vp the hart to faith beginneth there Gods preparatiue workes take an end for as that which prepares the ground for seed now ceaseth when the seed is to be sowne so all these things which as they are preparations doe nothing but fit the soyle of the heart for Gods effectuall calling to be giuen they haue their end when this immortall seed commeth to be sowne in vs beside that a man is no sooner called then hee receiueth a spirit of faith by which hee is as by a new heauenly forme in some manner quickned Fiftly The Papists doctrine is heere very defectiue and false in part Defectiue for they speake nothing of preparatory courses by which God doth bring vs to come vnto him by faith but of such like operations by which God prepareth vs and we prepare our selues to be iustified Now we prepare our selues to iustification when the spirit doth without any habit of Grace lift vs vp to supernaturall acts of beliefe hope in God loue sorrow for sinne and feare of hell in which many things are erroneous as first that they make vs lifted vp to acts of this nature without habits which is to make a blinde man see without giuing his eye new sight to make vs bring good fruits while yet we are not made good trees to make vs be iustified by our faith come into grace by our faith stand in grace by another The schoole not vnderstanding the doctrine of preparation consider of it philosophically as a thing betweene Nature and Grace Now betweene the things we worke out of naturall strength and those we do meritoriously from Grace now infused into vs and inherent in vs they deuise a third kinde of workes which neyther come from any power of ours meerely nor yet from any supernaturall Grace inherent in vs and these are workes done by eternall ayde of the spirit whereas all the Scripture make that faith which is required to iustification to be the same with that which worketh by loue to be a faith fully formed comming from a spirit of faith that is an habituall guilt wrought by the spirit to be a faith belieuing on God which the best pillars of popish learning confesse to be an act of formed faith Beside they erre when they make feare of hell a thing immediately disposing to iustification when the work of this is to mooue vs to seeke out of our selues after some word of faith and this is cast forth proportionably as faith and loue enters It may prepare to our conuersion not to our iustification immediately Againe when they make loue actuall to goe before iustification whereas loue doth follow For we loue because we haue found loue first now no loue is felt from God till remission of sin and acceptance to life in some measure are felt perceiued should God lift vs vp to loue him before his iustification he should by making vs loue him prepare vs to be loued of him Shee loueth much because much is forgiuen her In a word setting aside the act of a true faith comming from an inward gift of the spirit inclining the heart to belieue there is no other thing preparing to iustification immediately where this is there together in time iustification is receiued there the spirit of loue and hope are not wanting Hee who belieueth is passed from death to life Neuerthelesse wee doe long after not feele our selues iustified nor perceiue Grace to dwell in vs so fully and manifestly as wee desire Hence it is that sometimes wee are in feare sometime belieue hope sometime we are in repentant sorrow and by these wee are led both to the manifest perceiuing of that which is wrought in vs and to the more full measure of Peace and Grace which we much desire The second question then In what order Gods power doth bring vs to belieue is thus answered That most commonly hee doth in some kinde change vs and make vs more fit that so his word may be reuealed in vs which accompanied with his mighty power doth bring forth that supernaturall habit of faith by which he doth incline vs to moue vnto him Now for the third thing Whether this help doth leaue the will at liberty actually to resist it yea or no the answere is it doth not That which the omnipotency of God is put forth to worke in the creature that the creature cannot resist But God putteth forth his omnipotency and by the effectuall working of it he may bring vs to beleeue The first part is not denied The second is here plainly set downe viz. That God doth bring vs to beliefe by the effectuall working of no lesse power then that which raised Christ from the dead That which maketh Gods aide and Grace put vnder the power of man and not mans will to be vnder it that is a Pelagian heresie But to say that notwithstanding Gods helping Grace man may resist is to put Grace in mans power not to put
as in the name of God 2 The most holy and iustified persons haue need of grace 3 The most excellent thing to be sought for aboue all other is the fauour of God that his Grace may be with vs. 4 True peace is a most singular blessing 5 All true peace is that which is bred in vs from the knowledge of Gods loue toward vs. 6 God our Father and the Lord Iesus Christ are the authors of true peace Verse 3. Doct. 1 A good heart must be ready on consideration of Gods benefits to breake forth into praises 2 Euery Christian heart is to magnifie God in that hee hath beene the God of Christ our Lord. 3 The sense and knowledge of Gods blessing vs is it which maketh God blesse vs againe 4 Our heauenly Father blesseth all his children 5 The faithfull ones and sanctified are they who are blessed of the Father 6 Spirituall benefits make the regenerate man thankefull 7 All our blessings are giuen vs in the heauens 8 God dealeth liberally with his children giuing them all kinde of spirituall blessings 9 Wee come to be blessed in and through Christ our Lord. Verse 4. Doct. 1 Our Election is a blessing worthy all thankefulnesse 2 The Elect are such who haue true faith and holinesse 3 The grace of Election beginneth with Christ and discendeth to vs in him 4 Gods loue borne vs in Christ is not of yesterday but before all worlds 5 God hath of Grace chosen vs to the supernaturall life 6 God hath not only chosen vs to this life but to the perfection of it 7 God hath of grace taken vs to this life that wee shall liue in his glorious presence Verse 5. Doct. 1 God doth first loue vs to life before the meanes bringing vs to life are decreed 2 God hath not onely chosen some but ordained effectuall meanes which shall most infallibly bring them to the end which they are chosen 3 Such we may say are predestinated who haue belieued and are sanctified 4 God hath determined before all worlds to bring vs to this that we should be his adopted children 5 The life which God hath ordained by meanes prepared to bring vs vnto is a life comming immediately from his grace 6 God out of his meere good will doth determine both the end and all the meanes by which hee will bring vs to the end Verse 6. Doct. 1 All the Lord did from eternity intend about man hath no end but his owne glory 2 God doth generally intend the praise of his grace in all such who are predestinated by him 3 The attributes of God are his essentiall glory 4 That grace which in time doth worke all good things for vs is the same which before all time did purpose them to vs. 5 The grace of God doth bring vs to receiue fauour and grace in and through his beloued Verse 7. Doct. 1 In Christ is to be found deliuerance from all spirituall thraldome 2 All of vs are by nature no better then in a spirituall captiuity 3 Wee haue deliuerance from our spirituall thraldome by Christ. 4 That by which we are ransomed and redeemed is the bloud of Christ 5 To haue our sinne forgiuen is to be redeemed and set free from all euill 6 Euery belieuer in Christ receiueth forgiuenesse of his sinnes 7 God from his rich grace giueth vs pardon of sinne Verse 8. Doct. 1 God giueth pardon of sinne to none to whom hee first hath not giuen wisedome and vnderstanding 2 True wisedome and vnderstanding are gifts of Gods grace in Christ Iesus 3 God doth giue wisedome and vnderstanding plentifully to vs whose sinnes he forgiueth Verse 9. Doct. 1 God worketh sauing wisedome in none in whom hee openeth not the doctrine of wisedome the Gospell of saluation 2 The doctrine of our saluation through Christ is a hidden secrecie 3 The reason why God reuealeth or openeth the Gospell to any is his meere gracious pleasure within himselfe Verse 10. Doct. 1 God hath set seasons wherein hee will accomplish all his purposed will 2 God by opening vs the Gospell doth bring vs his Christ 3 Whosoeuer haue him or shall be gathered to Christ they are brought to him by opening the Gospell 4 Wee are gathered together as fellow-members each with other in Christ Verse 11. Doct. 1 Being in Christ wee finde not onely righteousnesse in him but life euerlasting 2 The way to finde our selues predestinate before all worlds is to finde that we are called iustified sanctified 3 Euery thing which commeth about is Gods effectuall working 4 What God worketh or willeth hee doth it with counsell 5 What God willeth once that he effectually worketh Verse 12. Doct. 1 To be brought to faith before others is a prerogatiue which persons so called haue aboue others 2 The end of all our benefits we attaine in Christ is this that we may set out his glorious grace and mercy toward vs. Verse 13. Doct. 1 God by our hearing his Word doth bring vs to be partakers in his spirit 2 The word of the Gospell is that which being heard bringeth vs the quickning spirit 3 All Gods promises made in Christ are true and faithfull 4 It is not enough to heare but wee must belieue before wee can be partakers of the good spirit of Christ 5 The faithfull are as it were by seale confirmed touching their saluation and full redemption 6 The holy spirit and the graces of the spirit are the seale assuring our redemption Verse 14. Doct. 1 The spirit doth not onely as a seale but as an earnest penny giuen vs from God confirme vnto vs our heauenly inheritance 2 The spirit abideth with vs as a pledge confirming vs till our full redemption 3 Heere below the faithfull feele not themselues fully deliuered Verse 15. Doct. 1 Ministers must labour to know how grace goeth forward in those with whom they haue to deale 2 The Ephesians faith is occupied aboâ—â— the Lord Iesus Christ 3 Faith and loue are neuer disioyned but go â—â—ch in hand one with another 4 The loue of true beleeuers is set on the Saints yea on all the Saints Verse 16. Doct. 1 The grace of God in others must moue Christians especially Ministers to be thankefull to God 2 Christians are to helpe each other with prayer especially Ministers their conuerted people 3 We must with perseuerance follow God in those things wee pray for Verse 17. Doct. 1 We must so consider God when wee come to him in prayer as that we may see him in the things wee desire 2 Euen true beleeuers haue great want of heauenly wisdome 3 We haue neede not onely of wisedome whereby to vnderstand but of light manifesting the spirituall things which are to be vnderstood of vs. 4 It is euen God by the spirit of Christ who worketh in vs all true wisedome 5 To grow vp in the acknowledging of Christ is the way to attaine the more full measure of the spirit in euery kinde Verse 18. Doct. 1 They
they are desired God the Father and the Sonne Doct. 1 Obserue first in Generall that it is the duty of a Minister of Christ to blesse the faithfull children of the Church as in the name of God This for the substance of it was not proper to the Apostle no more then to be a spiritual Father was appropriated to them much lesse doth it belong to the Pope as the times of superstition imagined but to euery faithfull Minister who is a shepheard and instructer and so in the place of a spirituall Father Numb 6. Aaron and his sonnes shall blesse the people in my name As God hath giuen a power to the naturall parent to conueigh good things to their children Honor thy Father that thy dayes may be long or that they may prolong thy daies by their blessing deseruedly comming vpon thee so God hath giuen spirituall fathers a power of blessing yea and of anathematizing or cursing the children of the Church who so deserue and that effectually So that Paul maketh good what they doe in this kind This good Annah found 1 Sam. 1.17 when she had meekely answered so harsh and false a suspition The God of Israell grant thy request saith Elie and shee glad of the fauour shee had found in his sight went away and it was presently granted For more distinct conceiuing of the matter I wil briefly shew 1. what this blessing is 2. on what it is grounded It is a ministeriall act which doth apply Gods blessing to the well deseruing children of the Church and entreth them into the assured possession through faith of Gods blessing toward them which doth apply I say for it differeth thus from a Prayer a Prayer seeketh to obtaine the things for vs this doth in Gods name apply and assure our faith that the blessing of God is vpon vs and shall gratiously follow vs When the Minister intreateth forgiuenesse of sinne it is one thing when againe hee doth assure a repentant heart that God hath done away his sinne this is another thing in the one hee seeketh to obtaine this benefit for the partie in the other hee doth assure the party that it is now applied in him The grounds are two 1. The spirit of discerning I meane ordinary not miraculous which maketh them by fruits see who are such members of the Church whom God doth promise to blesse The second is the authority which God hath put vpon them Ordinary Publike Priuate who will haue them to be his mouth and instrument whereby he will both assertaine his children of their blessednes from him Priuate is but a wish or prayer as likewise execute it in them Now from these two that I discerne a childe of the Church to whom blessing pertaineth know my selfe to be his mouth to signifie it and instrument with whom hee will concurre to produce it from these two it is that this act of blessing springeth be it a blessing in generall giuen or singularly applyed And hence you may see a difference betwixt our blessing and the Patriarchs propheticall blessing for their blessings were grounded vpon a Reuelation in them made of things which should befall their posterity Vse 1 The Vse of this is to rebuke the foolish custome of running forth before the Ministers of God haue giuen their blessing What a miscreant would he be held that would not suffer his Father to blesse him so farre were he from seeking it at his hand It were not allowable behauiour if the Church were about to curse them and make them as vtter execrations Vse 2 Secondly This letteth vs see that we must not lightly let passe the blessing of the Minister but strengthen our faith by it and be glad that it commeth vpon vs. Doth not euery vertuous childe reioyce and know themselues the better that the blessings of their Fathers and Mothers haue beene heartily giuen them so shouldst thou further thy selfe in the faithfull perswasion of all good toward thee that the blessings of such who are the spirituall fathers haue come vpon thy head In times of superstition euery hedge-Priests blessing was highly esteemed if he had giuen his benediction in Nomine Patris Filij Spiritu sancti how well they thought themselues but as euery where else that which they superstitiously and idolatrously often magnified that the Atheisme of our time vtterly neglecteth Thus in Generall now in particular Doct. First note that he wisheth them Grace whom he had called Saints and beleeuers in Christ Whence obserue that the holiest iustified persons haue need of Grace The Papists will grant it meere grace in comparison that our sinnes are forgiuen and that we haue the spirit of Grace giuen vs but after this they say we haue to deale with Iustice from which we must expect eternall life A miserable Doctrine Grace is in the beginning Grace is in the middle Grace is in the ending A Christian man may be considered in three distances of time 1. In the time of his conuersion 2. In the time betwixt his beleeuing and receiuing the end of his Faith 3. in the time when God will giue him the Crowne of glory life eternall Now for the first all grant that we enter by faith into Grace but for our after-time that we stand not vnder Iustice but Grace it is manifest Rom. 5.2 in which Grace also we stand At the day of iudgment that we haue to deale with mercy not with iustice it is manifest 2 Tim. 1.18 where the Apostle prayeth that the Lord would shew Onesyphorus a most godly man mercy in the day of iudgement and life it selfe the very thing we come to Now the guifts of Gods spirit wherby we come to it is called grace Rom. 6. the end life eternal not a stipend but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift of grace thus it is one way cleared Againe in what should grace manifest it selfe but in these three things First in forgiuing sinne Secondly in attaining life Thirdly in continuing in the present grace Now when we are conuerted we haue neede of forgiuenesse of sinne otherwise what neede we to pray Lord forgiue vs our trespasses Beside euery Saint findeth himselfe sold vnder sinne and that as an euill within the will of him which cannot therefore increase his merit but maketh him more guilty for heauen we haue no neede of grace for according to the Law continue in all perfectly to doe them and liue none conscious of sinne can hope to liue this way Now for perseuering in state of grace we haue neede of grace for this we cannot deserue but as Gods gracious pleasure made him to come vnto vs so it maketh him abide with vs to accomplish his good worke which should hee not all would come to nothing in vs For as the soule entring into the body giueth it life sense and motion which presently cease in the body if the soule be departed So here God the soule of our soules returning to them doth produce by
iudgement then shall we haue that life now hidden manifested in vs. Vse 1 The Vse of this is first to let vs see to whom we are to giue the praise of all we haue receiued euen to Christ the head of vs Wee haue receiued our spirituall being from him Vse 2 Againe we must labor to get more neere communion with Christ seeing hee is the fountaine whether should we haue recourse but to him the more we could approach to the Sunne the more should we be inlightned with the light of it Want of Vnion and Communion with this fountaine maketh the Grace in temporizers come to nothing as waters doe which haue no running spring to feede them Who hath elected vs verse 4 Now he doth prosecute the Doctrine of Gods benefits which were summarily propounded and proueth that he spake by particular enumeration first of benefits before all times which we haue so in Christ that wee haue them through him Secondly of those benefits which we haue so in Christ that we haue them also for his sake through him as he speaketh in the 7. verse changing his phrase in whom we haue redemption through his bloud The former are two 1. Election in this verse 2. Predestination in the 5. and 6. verses In this verse wee are to marke these things 1. The spirituall blessing as hee hath elected 2. The persons heere said to be elected vs 3. The person in whom in him 4. The time 5. The end First to open the meaning of them and then to come to the instruction to be deduced First for Election it is put sometime for that election which is made in temporary execution of Gods purpose whether it be a separating of men to the state of Grace which maketh them as the chosen first fruits of the creature thus it is taken Iohn 15.19 The world hateth you because I haue chosen you out of the world thus 1 Pet. 1. ver 2 to the elect of the dispersion seemeth to be vnderstood or a separating of them to any office or dignity as Saul yea Iudas might in this sense be said chosen But heere hee speaketh of that choyse which God made with himselfe from all eternity as is manifest Secondly By the persons vs he meaneth himselfe with those Ephesians which hee had called Saints and beleeuers ver 1. In him Is diuersly construed first in him that is in God the Sonne not considered as God-man Head and Mediator of the Church but as second Person God with the Father Thus all things are said created in or by Christ not that he is considered as Man-God in this worke but because Christ God-Man as the Sonne of God God with the Father and Spirit as that person by whom all things are created But ver 3. it is plaine he doth consider Christ as wee are blessed in him in regard of both natures euen as he hath God for his God by couenant In him who hath God for his God and Father we are blessed Some make this in Christ not to be referred to that action of election but to the end in this sense He hath chosen vs in Christ that we should be holy that is hee hath chosen vs that wee should be holy in Christ but besides the harshnes it is impertinent though a truth for his scope is to proue not that in Christ we are made holy but that we haue this blessing of election in Christ Some take in Christ as if it belonged to the persons elected in this sense as he hath chosen vs now by faith in Christ to that fore-sight of his which beholdeth all things as present which are to come but this is beside the scope of this Scripture which intendeth not to lay downe our vnion with Christ by faith but Gods electing Christ Ergo in him must needs belong to the action of Electing not that obiect about which it is exercised In him Therefore noteth Christ God-man as the head and first Elect after whom and in whom all of vs his body for order of Nature are elected so that this phrase noteth the order in which wee come to be elected not the cause of election For the time there are 3. 2 Thess 1.13 2 Tim. 1. phrases which seeme to note the same thing 1. From the beginning 2. Before worlds 3. Before the foundation of the world These all may note that eternall loue of God toward vs there vnderstand nothing but eternity but because within eternity God doth foresee the things which are done in time and therefore though hee chose from eternity nothing hindereth as some thinke but that hee might foresee some thing whereupon to choose therefore this phrase may be extended not onely to respect the actuall creation but the Decree it selfe of the worlds being to this sense that hee chose his in order of nature before by his Decree hee laid the foundation of the world The end is all one with saluation elsewhere named for loue made perfect is the formall blessednesse we looke for in heauen it is nothing else but the supernaturall being and life of a Christian which is begun in Grace perfected in glory The summe of these words more amply is this Blessed be he who hath blessed vs in Christ with euery spirituall blessing As for example First he hath with himself set his liking on vs chosen vs before others vs I say who now belieue on Christ and are sanctified by his spirit this his Election beginning first at Christ our Head and so descending downeward on vs his members in him and this his Grace was toward vs before there was any word yea for order of nature before his decree did â—ay the foundation of the world that to which he hath elected being no lesse then saluation that glorious life of loue which begun heere shall one day bee made spotles and perfect before him Now to come to the Doctrine hence to be deduced Doct. 1 First We see what is a blessing worthy all thankfulnesse euen this of our election I praise God alwaies who hath elected you from the beginning This is the roote out of which all these blessings grow which in time we partake euen as the body and bowes branches of the tree issue from the root and are corne vp by the same Ergo this is in nature and in S. Pauls reckoning before predestination it selfe For as first I agree vpon this end I will help a sicke man to recouer his health before I determine to send for any Physitian so here God doth first by election choose to the end and agree on that in order of nature before hee predestinate meanes by which he will most certainely bring to this end For the better vnderstanding of this benefit two things shal be briefly opened 1. What it is 2. Why God the Father is here said onely to elect For the first the common matter which doth concur to the being of this benefit is loue a loue which God hath to vs
of loue which here is begun in vs thus when Christ saith Blessed are the poore in heart hee doth not so much note any singular vertue as a state to which some heere come aboue othersome in vertue and thus I thinke it is taken heere both because these words doe signifie a state of Christian perfection and because here is Loue expressed as the subiect the life in which wee shall attaine this perfection For that second circumstance those words before him doe note sometime this presence of God which wee haue heere in state of Grace by sight Luke 1. But heere it doth directly signifie that presence which wee shall haue of God when now we are brought to state of perfection when we shall walk by sight and see him as he is Lastly when hee saith in Loue hee noteth that supernaturall life in which wee shall be brought to this perfection as if hee should haue spoken more largely Who hath chosen vs as who should haue that supernaturall being and life of Loue yea that wee should grow to such a state in it that we should be pure or holy without the least spot and that in his glorious presence whom we shall then see as he is Three things then heere offer themselues to obseruation Obs 1 1. That God hath of Grace chosen vs to that supernaturall life of loue which is to be perfected in the heauens Obs 2 2. That he hath not onely of grace chosen vs to this life but to the perfection of it Obs 3 3. That hee hath of grace taken vs to haue this perfection of life to his owne glorious presence To handle them briefly in order 1. First for the former S. Peter saith the faithfull was chosen of God to the sanctification of the spirit that is in effect to be made partakers of a Diuine nature and when we are said chosen to saluation or glory This is chiefly perfection of Loue which doth make the soule glorious euen as whitenesse maketh the wall white thus God hath loued vs that wee should not onely haue such a life of God giuen vs in the first Adam as was due to our nature and created together with it but such a life as is both for kinde and degree aboue all that nature created did know the root whereof is that second Adam Christ Iesus Looke as all of vs who haue this naturall life and being which now as men and women all of vs haue we were loued of God so farre as to receiue it in Adam and be brought to it through him and looke as all that shall be borne to the end of the world and be in time men and women were loued of God and chosen as it were that they should in their times haue the nature of man so heere wee who now haue this life of God liue and all that euer shall haue the holy life which the spirit of God worketh in the hearts of beleeuers wee and they were from eternity chosen that in time wee should haue it deriued and propagated through Christ Now this is to be marked that beeing chosen to haue this holy loue the Diuine nature wee are chosen to faith also for looke as all who are loued to the receiuing of this naturall and bodily being and life are together chosen to this that they shall be borne of Adam and haue a naturall natiuity from him so all who are chosen to haue the being of holinesse and loue are together taken to this that they shall haue a supernaturall natiuity from Christ that is they shall be brought to beleeue He that beleeueth is borne of God 1 Iohn 5.1 Vse 1 Let vs then first recount his wonderfull loue to vs whom his spirit hath in any measure sanctified and made vs to partake in that Diuine nature which commeth from Christ wee deeme it his fauour and worthily that hee hath made vs Men and Women not Toades or Creatures of such vile being but how much more are wee bound to him that hee hath made vs Christian men and not left vs to such a state in which men shall come to worse passe then if they had neuer beene Because God doth not rayse all who are dead nor giue all sight who are blinde therefore wee thinke them to haue found great fauour whom God did choose to this that he would restore their sight though they were borne blinde and raise them to life though they were dead But what loue hath he shewed vs in chusing vs whom hee would make light when now we were darknesse make to liue when now we had beene dead in sinnes trespasses for this wee haue to thanke his gracious pleasure For as his will is the chiefe cause why one is poore another rich one in excellent state another in vile condition so heere why one is left in that miserable estate into which sinne hath brought vs others deliuered from it Vse 2 Secondly wee see heere how they take this Doctrine who thinke it maketh men licentious and giueth them leaue to liue as they list for all that are chosen of God are chosen of him to this that they should be holy in loue and therefore such as resolue to goe on in vnrighteousnesse they may feare least the sentence be thundered out against them Depart from me ye workers of iniquity I neuer knew you Nay there is no more effectuall argument perswading Christians to sanctification then this of our election Now as the Elect of God put on meekenesse Colos 3. If wee heare that we are chosen to any place or condition on earth which is beneficiall this that wee are chosen to it maketh vs ready and stirreth vs vp to get possessed of it Vse 3 Thirdly we see here that God doth not choose because of faith and holinesse and perseuerance foreseene seeing hee chooseth vs to these things these things follow by force of his election and therefore cannot be the cause of that which is before them for euery cause must needs be before that it causeth Now heere is fit place to consider of that question Quest Whether God in foresight of beleefe and perseuerance in faith and holinesse doe choose vs to saluation I will discusse the question after the former manner in which I will propose diuers Articles First then the Arguments affirming which I haue obserued are these 1. They who are chosen in Christ are chosen on Faith foreseene But all the Elect are chosen in Christ Ergo. 2. Such whom God doth adopt and saue such he decreed to adopt and saue He adopteth and saueth beleeuers c. 3. On what condition God offereth life vpon that condition foreseene hee chooseth to life But he offereth life vpon belieuing 4. If God choose not all on condition they will belieue then some are bound to belieue a lye for they are bound to beleeue that God will saue them But we are not bound to belieue a lye c. 5. If God chose some to saluation before faith and perseuerance
God shall infallably be brought to life Now the first part of the reason thus limited is false Such whom God saueth such he doth foresee them in his Decree of electing them to saluation for this taketh away all predestination of meanes seruing to bring the Elect to life and presupposeth falsly that God cannot choose any to life whom he doth not finde or foresee as actually fitted then when he doth choose them whereas he may choose though neuer so vnfit for the end if hauing chosen vs he can make vs fit for our vnfitnesse for the present to the end doth not make vs vnfit for Gods election as for example I may choose a pen to write which neuer so faulty for the present and vnfit to write with while I know I can mend it and make it fit for this purpose I answere thirdly Euen of the decree of Election this is true if rightly taken viz. Such whom God saueth in time such he elected to saluation such now when he was in electing them this is false Such he elected to wit becomming such through his election this is true The first presupposeth in Gods fore-knowledge an antecedency of faith before the act of electing The latter a concomitancie of faith in the person chosen to saluation and that by force of Gods electing For election doth choose men as well to meanes as to the end and these decrees though diuersly named and in our conceits different yet they are one thing in God Answered 3 To the third I answere That the first part is false for it presupposeth that whatsoeuer is a cause or an antecedent to life must be an antecedent going before election to life It is not necessary that all which is required to life should be required to election vnto life Say I haue twenty pounds a yeere which I may giue to any I shall choose and that my will is none shall haue my Land but he shall pay forty shillings a yeere to the vse of certaine poore whom I shall designe hauing many good friends I choose one amongst them all who shall haue my Land paying to such poore I name forty shillings a yeere In this example his paying forty shillings yeerely is a condition on which he hath the Land not any condition mouing me to choose him before others to haue my Land So God chooseth such to saluation vpon condition they beleeue this condition belongeth not to the action of God choosing but to the terminus to life to which wee are chosen Would they proue that God doth choose to life on faith they should reason thus Vpon what condition God offereth life vpon that he chooseth But on condition of our faith he offereth to choose vs with this eternall election Ergo. But we see the second part of this reason would be euidently false for in what Gospell is it written beleeue and thou shalt be elected Lastly I answere that we cannot gather the decree of God within himselfe by promise or threatning for then wee might truely gather that God had decreed the eternall death of all man-kinde but on sinning in the forbidden tree he did threaten ergo he did decree Arminius distinction of peremptory decree and not peremptory would not helpe any thing indeede this presupposeth that the signifying will of God may not any whit differ from his secret will which he keepeth within himselfe which is a most palpable false-hood Answered 4 Such who are bound to beleeue their saluation when the decree of God is not that they should be saued such are bound to beleeue a lye I deny the consequence for the truth of my faith dependeth not on a conformity with Gods secret will within himselfe but with that which he hath reuealed vnto me While I beleeue according to that he reuealeth I cannot beleeue a lye though the thing I beleeue agree not with that which God within himselfe hath purposed To illustrate the answere Abraham did verily beleeue that he was to offer vp his Sonne without any exception for he did sustaine his faith in thinking that God could raise him from the dead not thinking God would repeale his command yet Abraham beleeued not a lye because he beleeued according to that which was reuealed vnto him But then you will say God may bid vs beleeue this or that as if it were his will when hee knoweth it not to be his will within himselfe Doubtlesse he may to proue vs as he did Abraham whether wee will addresse our selues conscionably to obey him or carelesly out of wilfulnesse disobey his commandements As the goodnesse of the creature is not in doing what God within his secret will hath appointed so the truth of the creature standeth not alwaies in beleeuing what hee within himselfe hath determined To the second part I answere that God doth not binde any directly and immediately to beleeue saluation but in a certaine order in which they cannot but beleeue them truely for hee bindeth men first to beleeue on Christ vnto saluation and then being now in Christ to beleeue that he loued them gaue himselfe for them did elect them will saue them and none can truely beleeue on Christ to saluation but infallibly beleeueth all these other Answered 5 I deny that Gods loue to life and wrath executing death may not stand together to loue so as actually by his influence to execute life cannot stand with wrath executing death to kill and quicken actually God cannot at once but to loue to life so as to choose some persons to be brought to life through certaine meanes this standeth well with wrath to death for the present and God would neuer haue giuen nor called Christ to suffer death for vs now in sinne and death had he not thus loued vs. Looke as God may bodily inflict death on him whom he so farre loueth that he meaneth to giue him life by raising him from the dead by his almighty power so is it here He may yeelde him dead to his iustice whom he so loueth to life that hee will by meanes predestinated bring them from death to life Answered 6 The consequence of the first proposition is denied If he must haue some generall before hee choose particular persons Then he hath thus I will choose these if they beleeue it is inough that we conceiue some such generall as this I will choose whom I will choose We deny the assumption with the reason of it Let them tell we when God raised Lazarus or chose Lazarus whom he would raise from the dead such a blinde man whom he would restore to light such a piece of earth which he would make into the body of Adam what generall rules he did these by rules which presuppose that things or persons thus and thus qualified should be thus and thus vsed The reason is denyed For to measure God by our scantling is foolish to imagine as it were created generall verities in his vnderstanding like as it is in our selues is fitter
for doting anthropomorphits then graue Diuines Beside that man doth many things to some particular persons for which he hath no generall rule but that he may doe as he will Ratio obligans Ratio prepondarans Ratio concommitans where there is no reason which doth obliege him and sway him to the contrary Answered 7 The second proposition of this seuenth reason is denied for as I shewed before any person is eligible to life though he were neuer so vnfit presently and immediately for the state he is in to receiue life if so be that God can by iust meanes prepare and make fit to life Answered 8 That foreknowledge Paul and Peter speake of cannot be the foreknowing of Faith and sanctification in certaine persoâ—â— for then what need is there that those who are foreknowne should be predestinated to be called iustified and sanctified and if Peters foreknowledge were a foresight of faith and holinesse what need we to be chosen to holinesse For that place in Timothy If ye flye the lusts of youth ye shall be vessels of gold and siluer Besides there is no necessity to conster that whole passage of election thogh it be so vsually taken the faith of some hath been subuerted but the ground-worke or foundation of sauing faith Grace abideth sure and God doth know them in whom it is and they may know themselues by their care to depart from iniquity But why doth not God worke this well-grounded grace in all It is fit there should some not all be precious and golden vessels hauing that precious faith to wit which cannot be subuerted and those precious graces of the sanctifying spirit How may one know that he is one of these and not a vessell of Alchimie or baser matter Whosoeuer doth purge himselfe he shall be a vessell of gold he shall haue in him that foundation of God that is that sure grounded faith and grace which shall not be subuerted But this by the way Now to proceede Doct. Now we come to the second doctrine viz. That God hath chosen vs who belieue not onely to haue this life of grace I meane of loue and holines but to haue them in perfection Thus the text saith he hath chosen vs that we should come to such a state in this life of loue wherin we shal be perfect pure without any spot in it Heere wee haue life but all is in part We know in part we loue in part wee are holy in part this state is a state of child-hood or imperfection But in the other life that which is in part shall be done away We shall know as wee are knowen we shall loue with all our hearts and strength we shall be perfectly holy without defect or spot because God hath chosen vs not onely to life but to a state of perfection in this life spirituall Looke as God hath loued plants birds beastes men not onely thus farre that they should haue a being but that they should grow vp and attaine to a perfect state in this life and being to which he hath chosen vs. Vse 1 Let vs then considering this be stirred vp to thinke of the Lords exceeding loue We see men though they are lame know painefull liues in some measure more tollerable yet they thinke life a benefit counting it a mercy to liue though for manner lesse comfortable So heere had God taken vs to haue such a life of Grace as here we leade it had beene mercy though we know sicknesse and lamenesse with it but to choose vs to come vnto such a state wherein we shall be pure without any spot or defect not onely to ordaine vs to finde life but life in abundance in Christ this is the riches of his mercy Vse 2 This serueth to strengthen our Faith in apprehending attaining our perfect redemption from the relickes of sinne and death when we find that we cannot get ground of corruption as we would what must we doe speake to God say Lord if the attaining perfect holinesse did lye vpon my hand I know there were no hope I finde these workes of the Deuill too strong for mee but thou hast chosen me euen to this that I should be without spot Lord execute thy owne pleasure more and more purge mee and sanctifie mee and in thy time possesse mee of that state to which thou hast chosen me Euen in earthly Princes their choyce is operatiue If the King choose one Chamberlain or Treasurer his choyse maketh him that to which hee is chosen Wherefore let no good soule who striueth against any imperfections be dismayed Looke as surely as thou hast receiued this perfection of thy humane nature thou I say whom God did choose not only to be born but to liue to full manhood so surely shal all of you who haue true faith and loue attaine to the perfection of this Diuine nature for God hath chosen you to be holy and without spot in it And howbeit men are heere taken away in their spirituall being as in their naturall some so soone as they are borne of God as the Theefe on the Crosse was no sooner conuerted then translated some in youth some in the aged progresse of sanctification yet shall not this hinder for he who is no sooner begotten to God then he is hence remooued euen he shall in that day wherein all of vs shall grow to a perfect man in Christ attaine this state of perfection as that naturall creature which is carried out from birth to buriall shall at last day be raised vp not in fancy which entreth as a present penalty of sinne but in the full stature which beseemeth such a nature Doct. The third thing followeth viz. that God hath taken vs of grace to this that wee shall liue in his glorious presence had hee giuen vs a perfect life without showing vs himselfe as it were face to face it had beene much fauour but to choose vs to this most neere communion with him is the height of his grace and our happinesse There is a being before God in state of grace such as now wee haue Thus Noah thus Abraham Hezekiah Zachary Elizabeth are said to haue walked before the Lord and it is no small priuiledge that wee may conuerse in his presence after any manner but all wee see of him here is but as it were the reflection of him in a glasse there is another being before him when we shall be now with him in the place of his glorious presence when we shall walke by sight when wee shall see him as hee is when wee shall follow the Lambe and see God with that blessed vision euen face to face as it were and this is it which is our chiefe blessednesse euen to be with him and see him Glorious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whose presence is the saciety of euerlasting delights That perfection of quality and action which we shall attaine is a great blessednes as great as can be inherent in our
more humble and mercifull as Pauls persecuting more diligent in well doing when we were in the flesh Rom. 6. Euen as the art of the Apothecarie maketh Vipers into Treacles so doth our God Now when God hath visited vs we proue then by experience that our good which he giueth vs in our selues and others whether it be spirituall or temporall yea the euill we suffer whether of sinne or of punishment whether the punishment come immediately from God or mediately from the hands of men that all I say are ordained to carry vs home to the end vnto which he hath chosen vs. In the good things we finde to helpe vs it is more apparant then that we neede to speake of it in good gifts which wicked men haue they are often predestinated for our good Euen as Carriers haue money often not for themselues but for those to whom they are sent So men vnsanctified haue golden gifts sometime for the sake of others to whom they are sent Our sinnes and euils wee sustaine God doth euen vse them as Physicke to our soules and he prepareth wicked men often to doe that by his children which those of the skullerie doe by a vessell when it is foule euen to scoure them from their rust Euen as he predestinated his Sonnes sufferings so ours also whom he hath predestinate that we should be like to his Sonne as well in sufferings as in glory Saint Paul proueth that to the called according to Gods purpose of life all things did worke together vnto good and hee proueth it hence because God had predestinated them Now if Gods predestination did not contriue euery thing befalleth vs to this end his proofe were vnsufficient Vse 1 The Vse of this is Hath God ordained meanes by which his shall come vnto the end to which they are chosen then how doe they reason who will say If they be predestinate then though they liue neuer so they shall be saued God had giuen Paul the life of all in the ship Acts 27.31 yet when the ship-men would haue left them Paul telleth them If these men hide not in the ship ye cannot be saued Gods decree doth stablish meanes not remoue them Thus we might refuse meate in health medicine in sicknesse and say so long as God hath appointed vs to liue we shall liue The diuell teacheth men in outward things wholly to distrust God and relye altogether on meanes in these spirituall things he maketh them lay all on Gods mercy and purpose neuer taking heede to meanes Vse 2 We see it is hopefull where God giueth meanes which bring to life where he manifesteth that wisdome of the Gospell which is a meane predestinated to our glory that God hath there a gracious worke toward some While a man doth carry Reapers further into his field it is a signe hee hath some Corne to be inned So is it with God Vse 3 Let vs labour to acknowledge God and his most wise order in all things which haue befallen vs. If we finde that our courses before our conuersions the things befallen vs since haue brought vs neerer God then it is a seale to vs that we are the predestinated of the Lord those whom he doth bring nearer him by meanes in time those he did predestinate to draw to himselfe in such order from all eternity We will say in choller when things come crosse vpon vs Now I was ordained to it I thinke it was my destinie But happy is he who can by euent learne to see how God hath destinated before-hand euery thing for his good Doct. 1 Obserue of whom we may say this that they are predestinated euen of such as haue beleeued and are sanctified the persons which are ordained to life and predestinated they are called that is brought to haue a true faith and iustified and they shall be glorified This chaine of foure linkes is such two wherof are kept with God in heauen two are let downe into earth as it were This chaine is so coupled that whosoeuer are within these midlinkes are within the two vtmost also While a man carrieth a frame or plot of this or that in his minde we cannot say what is his meaning but when hee now doth execute it then we know what he had predestinated and afore-hand designed within himselfe When God doth lay the foundation of faith and holinesse such as shall neuer be subuerted then we may know that he did predestinate in his time to worke a glorious worke in such a person How precious then is this faith which purifieth the heart which doth let vs be able euen to reade our names written in this predestination of God as a booke or register of life which maketh vs discerne our selues in that state that all things shall worke for our good euery winde euen the crossest shall helpe vs to the hauen of true happinesse I know faithfull soules cannot alwaies finde this comfort because they finde themselues worse rather then better for many things which betide them but we must not be dismaied things worke together when thou seest the last with the first then thou shalt see that harmony which is in all for thy best good A Physitian doth with one thing or two make that man more sicke then euer whom yet at length he most comfortably healeth Vse But what I speake of this circumstance in the former Verse may hither also be reduced Onely let vs endeauour to know our selues predestinated by him for this is our strength which cannot be shaken when we know that God hath determined and contriued such meanes as shall infallibly bring vs to glory this knowne we may say If God be with vs who shall be against vs That we should be adopted through Christ Doct. Obserue what God hath determined to bring vs vnto before all worlds euen to this that we should be his children those whom he predestinateth hee doth ordaine they shall be like his Sonne Rom 8. like euen in glory as well as suffering like in being Sonnes as he iâ— a Sonne like in hauing a state of glory fitting them as he hath glory such as is fit for him the Head or first-borne of vs. For this cause Heb. 12. ver 21. the predestinate are called the Church of the first begotten who are written in heauen because all Gods chosen are by this predestination appointed to this that they shall be Sons of God Euen as great men appoint with themselues some that thinke nothing of it that they shall be their heyres and doe adopt them by this meanes children to them So God did within himselfe ordaine of vs that wee should be brought to this estate of being his adopted children For our better vnderstanding this matter three things shall be opened 1. What this Adoption containeth in it 2. Through whom wee come to be adopted 3. In what order we doe receiue in time this so great benefit or to what benefit this is to be reduced whether to Calling
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
shewed vs that we should be called his children 1 Iohn 3.1 Ergo life is called a gift of Gods grace Rom. 6. vlt. And that which God will do about his children in the day of iudgment is called mercy 2 Tim. 1. The Lord shew Onesiphorus mercy in that day This is to be marked against the Papists the first force of their error in the matter of merit beginning here For they grant this proposition true They make grace belonging ad actionem dei predestinantis eligentis non ad terminum electionis that God doth out of his grace predestinate vs to life but this they will not admit that God doth predestinate vs to life which shall come immediately from this grace Now to conceiue thus of predestination is to take away all the grace of predestination For to choose one out of grace to haue this or that hee shall well pay for is grace not worth God haue mercy As they say this is grace when he might haue chosen others left vs he did take vs as who should haue life purchased from his Iustice I answer here is an action of liberty to take one before another but while this is it to which I am taken viz. to haue a penny-worth for my penny there is no grace at all shewed me For when actions are defined according to the obiect about which they are conuersant if the obiect of life haue not grace in it there can be no grace in electing to it Secondly predestination should be an intermedled action partly a preparation of things God would doe out of his grace as of calling the first iustification according to the Papists partly a preparation of things God would doe out of Iustice as of our glorification Thirdly this maketh all that God doth out of grace tend to this end that his iustice may be glorious in giuing life We read the contrary that iustice shutteth all vnder sinne that grace may be glorious in all this wee reade not and it were absurd to thinke it when all his iustice doth in reprobation tend to this end that the riches of his grace may be more displayed Fourthly the life to which wee are predestinated is here included in this word Adoption it is called a gift an inheritance it is heere said to be attained through Christ Rom. 5. v. vlt. As sinne reigneth to death so doth not the righteousnesse of Christ to life But grace by Christs righteousnesse reigneth vnto life the immediate cause ergo of life is Gods grace for the immediate cause of death is sinne The Papists make life from grace remote quoad radicem not preximè immediatè and God is said to haue made Christ euery thing to vs that our whole reioycing might be in God shewing vs grace through him not that we might be able to reioyce in our selues as now reinabled to deserue from iustice throgh him this then is to be held as a principle of great moment that the life to which we are chosen and predestinated is a life immediately flowing from the grace of God For this doth shew that the iustifying righteousnesse which God doth prepare for vs must be such that God may vpon it reckon vs iust from his meere grace to the receiuing of life from his grace But heere is no place to enter the doctrine of iustification and merit the which wee shall haue fit occasion to vnfold hereafter Now followeth the manner within himselfe that is according to the good pleasure of his will The first phrase I rather reade thus because in that wee are saide to be ordained to adoption through Christ it doth intimate that we are ordained to be children to him and because he would rather haue said Who hath predestinated vs to be Sonnes through Christ to himselfe then to adoption through Christ to himselfe but it skilleth not how we take it seeing the latter words doth sufficiently ground the instruction to be gathered Doct. Obserue that God out of his meere good will doth determine both the end and all the meanes by which hee will bring vs to the end If God doe choose and predestinate vs to life because that hee doth foresee that we will so vse his grace as to perseuer in beliefe by meanes of it then must hee call vs rather then others because he doth foresee that wee will vse his grace offered well and concur with it in manner forenamed For so farre as foreseene considerations moue mee to take any to the end of life so farre they moue to intend and execute the meanes which must bring to life But the Papists themselues in this are sound who hold that therefore God doth freely ordaine vs to the end and that he doth therefore freely call and iustifie vs hitherto they grant grace euen in the execution of Gods predestination and it may be proued by Scriptures For in calling two things may be marked 1. The sending his word 2. The working with it by his spirit now he doth both these out of his free pleasure For the word hee doth send it to those whom he doth see will lesse profit by it then others If the things done in thee had beene done in Tyrus and Sidon they would at least haue humbled themselues in Niniuie like repentance Ezech. 3. I send thee not to a people of a strange tongue they would heare thee but these will not heare thee Now he teacheth inwardly no lesse freely Luke 10.2 Father I confesse thou reuealest these things to babes and hidest them from wise ones euen according to thy good pleasure Therefore Paul saith 2 Tim. 2.9 Hee hath called vs with a holy calling according to his purpose and grace Now if God doe call vs to saluation without any thing fore-seene in vs it cannot be but that hee did ordaine vs to saluation without fore-seeing any thing which might moue him vnto it this is taught Rom. 9. that the purpose of God is according to election that is free depending on him onely who calleth vs to glory not on any thing in vs called The reason why God sheweth mercy or hardeneth that is denieth mercy is his meere will That as the Potter hath nothing but his pleasure mouing him to appoint or make of the same lumpe vessels to so diuers ends no more hath God And here it shall not be amisse to cleare that Scripture from some misconstructions which haue beene made obscuring the true meaning of it to some vnderstandings Rom. 9. Vers 11. cleared from false constructions Some make the purpose of God verse 11. to note out such a purpose by which God determineth to choose out to life such whom he doth fore-see will seeke it by constant faith in his promises reiecting others from life who seeke saluation by their owne righteousnesse in the workes of the Law This construction floweth from a former errour viz. that the Apostle in this passage of Scripture from the sixt verse downeward doth speake of the
now vnder wrath to deserue that God should decree the saluation of vs in case we would beleeue But why Gods decree of election falleth on my person to life this he maketh in our power which is the chiefe thing here excluded for from that God had purposed and performed to Iacob and from that priuiledge that God will at his pleasure both intend and manifest his sauing mercy and compassions this is deduced that this mercy electing calling and adopting one before another is not in the will or indeauour of man but in God freely showing compassion Not to say he should tell vs a great matter in concluding with a solemne Epiphonema such a point as this that man vnder sinne and death could not deserue or any way cause why God should strike that couenant of the Gospel and promise saluation vpon beleeuing For the Scripture saith to Pharaoh The 17. Verse followeth The connexion may be diuersely conceiued either to proue that God sheweth mercy at his pleasure to some so as he denieth it to othersome or that which went before that it is not any thing in vs which maketh vs elected like Iacob or reiected as Esau then the proofe erre thus the Scripture doth testifie that hardening and denying mercy dependeth on Gods meere pleasure no lesse then shewing mercy Or we may conceiue it as in reference to the vnrighteousnesse formerly obiected for that obiection had a double fact giuing occasion God electing Iacob reiecting Esau without any thing that deserued it whence God might seeme subiect to iniustice in two regards First for showing his grace to the one before the other when they both were alike Secondly In refusing the one out of his meere will and excluding him from the grace shewed the other when he had done nothing to deserue it Hitherto hee hath answered the first part of the obiection that God in showing mercy to equals vnequally is not vniust Now he answereth the other part That which God hath done that is in the freedome of his will iustly to doe But God hath for ends of his glory without any thing done on their parts to moue him denied grace to some and hardened them which is plaine in this example he did raise vp Pharaoh not yet being purposing to harden and punish him Ergo as hee showeth mercy where hee will so he hardeneth that is denyeth mercy and so hardens and punisheth whom he will The Assumption is the example the Conclusion followeth it Arminius is here still like himselfe he frameth a double Sylogisme taking away shew of vnrighteousnesse in his decree made with election of some reiection of other some That which God iustly doth that he may decree to doe But hee stirreth vp hardneth some iustly Ergo he may decree it without iniustice The second Syllogisme from the 18. Verse Hee who sheweth mercy and hardeneth may decree according to election to shew mercy to some beleeuing and to reiect such as seeke righteousnesse in the workes of the Law But God showeth mercy on whom he will c. For the first it is true that is gathered but not pertinent for this example is brought to shew that God may reiect a person without iniustice when he hath done nothing for which Gods will should be moued to reiect him and it is to be well noted that the minde of God cannot be too prone that he may make a decree to reiect a person that followeth righteousnesse in the Law for Pharaoh cannot be considered as in the number of those Iewes who were zealous for the Law Beside that it could neuer seeme in appearance vnrighteousnesse to decree when a man is now a childe of death that if he will not accept of Gods mercy in Christ his Sonne but cleaue to his owne righteousnesse then he shall be reiected And for the latter Syllogisme it is no new Argument as Arminius would haue it but the conclusion affirming from all gone before that it is in Gods liberty to show mercy to some as to Iacob and to deny it to othersome and that Ergo he cannot be vniust in doing that which he hath liberty to doe Againe the first part of the Proposition doth fight with it selfe for he who may shew mercy on whom he will he may not make the creature the cause why hee should show mercy for he cannot shew mercy on any out of his meere pleasure yet shew mercy on some consideratiō in the creature mouing him to it Now from this that here it is said God may shew mercy on whom he will he gathereth that God may make a decree to shew mercy to such as beleeue repent and perseuere c in sanctification He who may shew mercy to whom he will he is not restrained to some persons who shall be of this or that condition but is as free to one as another Now the grounds of this new learning or old errour I know not which to call it say that God cannot choose any but such whom he seeth eligible as being qualified with such condition as the iustice of God admitteth which is the moderatrix of his mercy He who can shew mercy where he will can doe more then that which may possibly be done and yet not any receiue mercy But such a decree as this might be made and it still possible that not one in all man-kinde should be partaker of mercy He who sheweth mercy where he will is the cause why mercy lighteth on these particular men rather then others But he who can but make a decree that such as will beleeue shall haue mercy he is not the cause in particular why this man hath mercy shewed to him rather then another His Conclusion misconstring that word and decree is aboue refuted and hath no concord with this Obiection following which is most euident after this manner If it be by his meere irresistable will that men be in the state of such as are reiected and hardened then he hath no reason to blame them being so But hee out of his pleasure without any thing in the creature causing it doth reiect some from mercy and harden them Ergo. Now Saint Paul doth answere this either by denying that the will of God is vnresistable or by denying that the efficacie of Gods will doth reach thus farre that some men are in the number of those who are reiected and hardened but first by rebuking the insolencie of this fact that a creature should expostulate with his Creator secondly by showing the right of the thing viz. that God may at his pleasure reiect and harden some The first in the 20. Verse That which the Pot may not doe with the Potter that maiest not thou doe to God thy Creator But the Pot may not finde fault with the Potter for framing it thus or thus the end of the 20. vers Thou maist not finde fault with God as if hee were in fault by whose irresistible will thou art in this case wherein thou standest
stirre vs vp that wee may indeauour to know the properties of God and view as we may the reflection which wee haue in his word and workes of so infinite glory How dull of heart are we that wee no more seeke to haue the eyes of our mindes wiped that we may get some glympse of it We will runne after glorious sights on earth and are much affected with them to see the glory of Kings especially when their royall estates haue annexed princelike wisedome it maketh that befall men which did once happen to the Queene of Sheba There is no spirit remaining in them they are ouercome with it But how would this delight vs did we in any measure discerne it What shall be our glory in heauen our blessednesse but to enioy the continuall view of this glory this most blessed vision By meditation and contemplation to fixe the eye of our soules on this glory will transforme vs into the likenesse of it All the glory of this world is but like the shine of rotten wood which seemeth bright for the night season but is nothing as we see by day but rottennesse it selfe Wherefore let it not bewitch vs but let vs all seeke to God to take away the vaile off our hearts to the end that we may yet as in a mirrour or glasse get some sight of this most rich glory Rom. 9. This grace of his which hath beene alwaies towards vs. Obserue fourthly Wherewith he hath made vs accepted That is with which grace electing and predestinating vs that it might be glorified of vs he hath now in his time done vs fauour or made vs accepted in his Christ Doct. Obserue then what grace it is which in time doth worke all good things for vs euen the same grace which before all time did purpose them to vs Gods louing vs to life doth not beginne when now we are brought home by conuersion to beleeue on him but when we were his enemies he did so loue vs that he gaue his Sonne all to death for vs Ioh. 3. Rom. 5. And when he calleth vs in time he doth it out of that grace which was giuen to vs in Christ our head before all worlds For this cause the Scripture doth not say that God beginneth to loue vs to life when we beleeue but that he giueth vs life eternall executing that to which he had loued vs neither doth the Scripture say that in Christ now sent to worke our redemption loue in God is first conceiued but that it is manifested when that sauing grace appeared Tit. 3. when the philanthropie or loue of mankinde appeared Tit. 3.5 So God doth call vs according to grace giuen vs before worlds but now made manifest 2 Tim. 1. 1 Tim. 1. yea life and immortality are said to be brought to light as things which had beene ouershadowed by the Gospell Now looke as if the Sunne hauing her light long eclypsed should after breake out it were no new light but an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or new getting vp of the old light which for a time was eclypsed So it is with this sunne of Gods eternall grace the interposition of sinne through the vertue of iustice did for a time keepe from vs all the gracious influence of it till at length in Christ remouing that which hindred it breaketh out piercing our hearts with the beames of it and working in vs many reall effects which it could not put forth till iustice were satisfied Euen as God knew how to loue Christ his Sonne to that glorious life to which he had chosen and yet execute the cursed death on him as our surety so he could loue vs with his eternall loue vnto that life to which he had chosen vs and yet execute on vs the cursed death when we had offended Vse 1 This first serueth to excite in vs godly ioy in vs I say who see this light risen ouer vs this loue shining vpon vs in Christ which was sometime so ouercast by sinne and death that no glimpse of it might be discerned If this bodily sunne had his light but two or three daies eclypsed O how sweet and amiable would it seeme to vs when getting the victory it should shine in manner accustomed But shall it not affect that the grace of God quite hid from vs while wee were the children of wrath lay in all kinde of darkenesse that this grace so hidden should like a spring sunne returne to vs and refresh vs Vse 2 Againe we see them confuted who will not yeelde that God loueth any sinner vnto life till he doth see his faith and repentance But the loue which destinateth to bring one to life may stand with wrath executing death and why doth hee worke in sinners repentance faith sanctification which are the meanes tending vnto life if hee may not purpose the end vnto them What shall hinder him from louing them thus farre as to purpose to them that he can iustly execute Doct. Obserue Lastly in and through whom the grace of God doth bring vs to receiue fauour and grace euen in and through his beloued The Law came by Moses but grace and truth through Iesus Christ The Angels did sing at his birth glory to God peace on earth good will to men In him God was reconciling the world God did giue this testimony of him This is my beloued in whom I am well pleased For Christ hath performed such an obedience at the commandement of grace as doth yeeld such satisfaction to Iustice that grace may iustly giue vs euery good thing yea such an obedience as doth procure from grace euery good thing for vs for Grace and Iustice kisse each other in Christ Grace freely bestowing all her gifts vnto her glory and that without any wrong nay with full contentment of reuenging iustice See the first to the Coloss what is written on those words Who hath translated vs into the kingdome of his beloued Sonne In whom wee haue redemption through his bloud euen c. verse 7 Thus wee come from that gratifying mother child-bearing grace from all eternity in God himselfe to that grace which is freely giuen to vs and hath his reall effect in vs And this is handled first in regard of the Iew who had receiued it Paul with the rest belieuing Secondly in regard of the Gentiles and in particular these Ephesians The grace toward Paul with the rest of those who were first called to faith hath two maine branches First the grace of redemption or iustification Secondly the grace of glorification beginning verse 11. reaching to the 13. Now in handling this first benefit first in this verse he doth propound in the former part of the verse expound it in the latter Secondly hee doth set downe the benefit of vocation effectuall which did goe before it and make way to it verse 8. Thirdly the meanes of their vocation vers 9.10 In his propounding the benefit first wee must marke in whom wee come to haue it
of his meere grace set vs free The children you know of persons in bondage are all bondmen likewise Portus sequitur ventrem Vse This should make vs enter into our selues to see if wee be not in this woefull thraldome O the misery of men surpasseth all that is in the beast for they take it as a grieuous thing to be ensnared and taken but man laugheth in midst of his bondage he counteth it liberty to liue a slaue of Sathan they thinke that to follow things and courses pleasing their nature is liberty though it be no more liberty then an Oxe is in while with fodder held before him he is led to the place where hee is to be slaughtered Againe they know nor think nothing of bondage When Christ told them If the Sonne set you free you are free indeed What replye they We are the sonnes of Abraham we were neuer in bondage Spirituall thraldome could not enter their thoughts Looke as it was with those men Elisha did leade to Samaria those bands of the Syrians so fareth it with these while the Deuill leadeth them to hell where they will dye without repentance see themselues in the midst of murdering spirits they follow him as if they went to heauen it selfe as those followed being led with a mist deprauing their sight they followed to the city of their enemies thinking they had gone to Damascus their owne strength Many such soules there are led in this fashion who yet will haue the Deuill in their mouthes and defie him in words as hauing nothing to doe with him but as many professe in words that they deny in deede so many defie in word that they doe in worke Take a young gallant who now in his ruffe doth swagger it and runne the next way to the hospitall tell him of being poore hee will defie that euer it should come neere him but yet while he doth play the prodigal he doth goe apace in the way to beggery so thou dost defie to be in bondage to the Diuell follow him but while thy ignorant minde thy lusts thy passions customes corrupt example while these guide thee in thy course of life the Deuill leadeth thee as in a string to all he pleaseth If thou didst neuer feele any spirituall bondage this is signe enough thou art still in bondage euen a 〈◊〉 sicknesses are felt when now nature somewhat recouereth so bondage is felt when now God restoreth in the beginnings by worke of his grace some true liberty then a man findeth his vnregenerate part yoake him the things of this world too much preuailing ouer him that hee thinketh himselfe euen sold vnder sinne and captiue to it Doct. Obserue thirdly that we haue deliuerance from our spirituall thraldome by Christ Christ for this is called our Redeemer or Redemption of his people who doth deliuer them from the hand of all their enemies that they may serue the Lord without feare Those whom God did raise vp to redeem his people as Moses the Iudges c. yea those who redeemed as kinsmen this or that were shadowes of this our great Redeemer who was in time to be reuealed Now redemption noteth sometime the action of God working our deliuerance sometime for the effect of this action in vs who are redeemed and inlarged thus it is here taken for a state of freedome which beleeuers attaine through Christ his redemption and this state is twofold eyther begunne onely in this life or consummate in which sense we haue the redemption of the body Rom. 8. and Christ is said to be made our redemption after our sanctification where redemption noteth out that consummate deliuerance from the bondage of mortality it selfe 1 Cor. 1.30 v. the word Redemption expounded which these vile bodies of ours shall be brought vnto in heauen Here he speaketh of the former which faithfull ones are brought vnto now belieuing This may be amplified by branches correspondent to the contrary bondage for from what time we are in Christ we are freed from being vnder the Law and reuenging iustice of God there being no condemnation to those that are in Christ Rom. 8.1 Againe this strong man is cast forth from what time Christ the stronger entereth The conscience is made a sweete companion and comforter rather then a rigorous keeper Being iustified by faith we are at peace Where the King hath released a prisoner the Iaylor can haue no further power ouer him for he is but to keepe him during the Kings pleasure Againe by grace God doth set our wils at liberty so that sinne cannot raign in vs as heretofore Rom. 6. Grace which fighteth against the lusts of the flesh and will not let vs come vnder the power of any thing yea the world is crucified to vs and we to the world For as when health commeth a man beginneth to walke abroad and doe such things as he could not stirre to while his sicknesse did keepe him vnder so it is here Finally we are so set free that we can suffer nothing which our wils haue cause to be vnwilling with all things being such as shall worke together for our good Count it all ioy when ye fall into temptation which is the height of freedome that so farre forth as we are regenerate we cannot suffer any thing though all the creatures should conspire but what our owne wils like well of yea aske by prayer in some sort at Gods hand But it may be obiected that the diuell doth still preuaile against vs that sinne leadeth vs captiue Ergo we are not deliuered I answere redemption is double either as I said begun or perfected These things stand not with full and perfect redemption but they may stand with it while it is in the beginnings We must distinguish the power of the diuell to hold vs vnder condemnation from his power of molestation and we must distinguish the power of sinne raigning ouer men with willing subiection and vsurping ouer him as now set free and making resistance In the former respects we are redeemed and deliuered from what time wee beleeue the latter we are so subiect to that they shall be more and more diminished Vse 1 The Vse of this is first to stirre vs vp to thankesgiuing euen to sing with Mary our Magnificat to God What cause haue we to praise him who hath visited and redeemed vs with such a redemption We should euery one sing the song of Moses to see our selues thus deliuered Let vs remember how this lust that passion were woont to tyrannize in vs Let vs remember when it was death to vs to be held to duties of godlinesse in which is the exercise of true freedome Let vs thinke of those times wherein sinne did hold vs so fast that though we saw the mischiefe of it and purposed sometime a new course yet we could not but returne to it as before Let vs remember when feares of conscience and death haue held vs in thraldome that these may set
his Ministers as Legates with the word of reconciliation or pardon inuiting them to belieue on him that they may receiue forgiuenesse of sinne 2. He doth worke together by his spirit making those who are his children belieue on him that they may finde forgiuenesse in him 3. Hee doth communicate with them the forgiuenesse which himselfe had procured and obtained for them Thus euen as condemnation was first within the pleasure of God secondly Come forth against Adam and vs all in him thirdly is communicated actually from Adam to vs what time wee come to be borne of Adam So on the contrary our iustification or remission of sinne is first with God secondly in Christ who hath by his obedience obtained for vs the remission of al our sinnes thirdly it is communicated to vs when soeuer we are supernaturally begotten of him that is brought to beleeue Hee that beleeueth is borne of God for though we haue not iustification actually applied before we are called to faith yet we doe receiue it virtually in Christ when he was quit from all our sinnes as it is in Adam who was his type for though condemnation is not actually applied till we are borne of him yet in vertue his condemnation was the condemnation of vs all And by the way wee may see heere how God forgiueth sinnes how Christ the Mediator how the Ministers God by the principall and prime authority God in dependentèr ex authoritate primaria the Mediator ex commissione Man ex ministerio the Mediator by a secondary deriued authority Man by a ministeriall publication of the word of pardon for Christ doth not ministerially declare pardon euen as he is man for though he be a seruant and subiect as Mediator yet hee is such a seruant as hath an vnder power of iudgement The Father giueth all iudgement to the Sonne he iudgeth none himselfe Such a seruant as my Lord Chancellor is to his Maiesty not such a seruant as an ordinary or speciall messenger in forgiuing sinnes Then conceiue it thus as in citing one to appeare the originall authority is the Kings the vnder authority is with the Iudge of this or that Court the Ministeriall authority in the messenger which doth carry and serue the Writ and the messenger may be said to fetch such a man vp not because any authority in him doth it but the Writ he carrieth as a signe hath authority to doe it so heere God first pardoneth as hauing the prime and originall authority then Christ as chiefe Iudge vnder God in the Court of Chancery that Throne of Grace the Ministers as messengers pardon because they dispense the word of God and Christ which giueth pardon and hath authority to giue it But this by the way The second point followeth concerning the subiect of this forgiuenesse how farre it is to be extended I answer it is to be extended to all our sinnes past before our conuersions following after our conuersions to the whole guilt or blame and to the whole punishment of them Wee must not thinke that onely sinnes past are forgiuen but all the sinnes which shall escape vs through infirmity for the couenant of God is to forgiue vs our sins and to remember them no more Now who shall limit this to sinnes past before conuersion when God speaketh it indefinitely and when such a partiall forgiuenesse may be and yet the sinnes forgiuen come againe to be remembred Col. 2. God hath freely pardoned vnto vs all our sinnes He doth see no iniquity in his Iacob he to whom things to come Iohn 5.24 Hebr. 10. offenders once purged shall haue no more conscience of sinne and things past are alike present The remission which leaueth no place for condemnation must needs be of all sinnes But we being in Christ are so remitted that now there is no condemnation to vs though we daily sinne through the flesh which dwelleth with vs. That iustification betweene which and the giuing of eternall life or glorification nothing commeth that is from all sinnes But who so belieueth hath such a forgiuenes that he receiueth eternal life or is so iustified that he is presently glorified with the beginning of glory Againe we belieuing receiue that forgiuenes of sinne which Christ hath obtained by his bloud for vs but this was a full remission of all our sinnes from the first to the last of them Beside that the redemption and righteousnesse Christ doth bring are euerlasting Hebr. 9. which they could not be if our remission were but of sinnes past for then should euery consequent sinne make vs againe vnrighteous till we were restored If the sinne present at our conuersions be such as cannot be done away without the forgiuing those that follow then we haue forgiuenes of both but our sin dwelling in vs is such that it cannot be forgiuen but all the rest must be forgiuen likewise for all the other are in it as an effect in the cause the cause as the fruit is in a tree and the guilt of the corruption present reacheth to the last sin which is to spring from it ergo it is sure that when God forgiueth vs this be doth forgiue vs all other likewise which hee doth see are in it and will in time issue from it Did not God couenant with vs belieuing to forgiue all our sinnes and seale this Grace by Baptisme all I say past present to come then wee could not helpe our selues in our after fall by looking to that grace sealed in Baptisme for that was helpfull for the sinnes committed before it onely which is contrary to all good experience and doctrine Againe were a man pardoned for sinnes past onely then must we grant that eyther hee may quite fall from his vnion with Christ or be in Christ and yet be subiect to condemnation And if we had not pardon of sinnes after committed as well as before whence commeth it that daily many sinnes of infirmity escape vs the peace which followeth our iustification not once disturbed by them If any say wee haue pardon of those sins for after without which none liueth but not of crimes more grieuous this is to yeeld what they please and to desist where they please without any motiue from reason Neyther doth that parable teach that God forgiueth vs our sinnes before our conuersion but not sinnes after which he doth charge vpon vs at his pleasure for the letter of the parable doth if it be followed seeme to sound as if God might require our sinnes after those sinnes which before he had forgiuen vs and so did forgiue vs now absolutely which the Popish schoole will not abide by The Parable therfore must be constred by the end which it is brought for viz. to teach that such as wil not forgiue shall not find forgiuenes with God Neyther is that Rom. 3. where God is said to be iust in forgiuing the sinnes passed before time through his patience it maketh not any thing to this purpose
for sinnes are said to be before committed which were committed vnder the former testament as Heb. 9. it is made plaine and so not the time of a man before and after conuersion but the time before and after or vnder the new Testament is there compared and howbeit wee are still to seeke forgiuenesse it is not that we are not in state of being iustified and forgiuen but because it is needfull that God should as well preserue and continue this as at first giue it and that this his mercy should be more and more manifested in vs and that the execution of this sentence should be further and further performed Finally that the Fatherly chastisements our sins daily incurre might be preuented for these causes we make this petition though we know all our sinnes are in regard of Gods gracious sentence remitted to vs Neyther doth the Churches censure excommunicating any argue that hee is one who before the tribunall of God is in state of condemnation or doth not continue vnited to Christ but that he hath no manifest externall communion with her in the dueties of godlinesse and secondary operations of the Spirit yea that as the Leaper was ciuilly dead in regard of ciuill communion so is hee to her in regard of spirituall but she doth take him to haue inward vnion and life which floweth from it for euen as wee seeke the health of none by way of medicine whom we cannot take to haue life in them no more can the Church the restoring of these by this so sharpe censure might she not thinke there were some life in them though it is oppressed as the life naturall by a fit of the Apoplexie If wee haue not all our sinnes forgiuen past present to come it is because Christ hath not the pardon of them all to giue vs or because the Word and Sacraments cannot apply to vs at once the pardon of them all or because our faith cannot receiue this plenary remission or else it is not fit for some consequence which would ensue But the former three none will doubt of and the latter is fondly surmised when this grace which forgiueth is the parent and nurse of holy feare in vs Psal 130. Wherefore for this first part let vs assure our selues God doth giue vs full pardon of all our sinnes and that this his gift is as his effectuall calling without repentance and we beleeuing doe receiue this whole mercy So that though we are subiect to grieuous fals after it and vnbeliefe yet not to any such vnbeleefe as shall euer make the faith of God and his gracious gift in vaine which concerning Gods forgiuenesse so far as they conceiue it to extend the best of the Papists Schoole maintaineth Now to show that the whole guilt and punishment is released Such who are set free from all condemnation are as well set free from temporall as eternall Now all in Christ are thus set free c. Such who are set free from the curse of the Law are set free from temporall punishments of sinne such I meane as come from reuenging iustice that she may be satisfied in them as well as from eternall for all these are the curses of the Law see Isay 43. Acts 3. Mica 9. Dan 9. Psal 103. Deut. 17. He who couereth them blotteth them out throweth them into the bottome of the sea sealeth them vp remoueth them as farre as the East from the West he doth not pardon them by halues The Papists doe yeelde this full pardon in Baptisme but in sinnes which we fall into after Baptisme I meane mortall sinnes they say that wee receiâ—e forgiuenesse onely of the eternall not of the temporall punishment which remaineth to be suffered by vs to the satisfaction of Gods iustice This is a wicked Doctrine derogating from Christ that the reuenew of purgatory might not be diminished and not to speake that all this Doctrine of sacramentall pennance leaneth on false grounds as namely on this for one that sinnes onely before Baptisme are forgiuen when we are Baptised that there are some veniall sinnes not deseruing eternall punishment it is to be detested because it maketh Christ not solely and perfectly to saue vs from sinne it maketh Christ not the purger of vs by himselfe from sinne which is affirmed Heb. 1.3 while it doth make vs to satisfie for our selues in regard of the guilt in part and temporary punishment Here are arguments in the Text against it 1. That remission which is giuen vpon a price more then sufficient to answere all the punishment of sinne that is not a halfe remission 2. That sinne which is remitted or pardoned that is not to be satisfied for to pardon is without satisfaction or any reuenge taken to forgiue that which is committed against me Should the King when he might execute a Traitour not take his life but keepe him in prison he should not forgiue the fault but change a greater punishment into a lesse 3. Againe that which is giuen from the riches of grace is no scant halfe pardon But the remission which God giueth is from his rich grace True it is that God doth after he hath forgiuen a sinne take temporary correction still as in Dauid but to offer himselfe as a father for our good is one thing to reuenge himselfe as a iudge for the satisfying of his iustice is another the sting of reuenging iustice is pulled forth from what time we haue forgiuenesse this done the euill is no curse of the Law and Ergo it may stand with full and free forgiuenesse Should some Turke haue sentence passe on him to die for some murther which amongst Christians hee is found to haue committed should Christians betweene the sentence and time of execution labour with him and conuert him to the faith of Christ should he now when the houre of execution were at hand Paenitentiae est sanatie in regeneratis in nonam vitam being duely prepared to it take Baptisme I hope he should be fully forgiuen and yet he should haue no release from this death which by his murther he had deserued In a word there is no ground for this opinion Which some see and Ergo yeeld that Baptisme doth not take away all punishment in this life but in the life to come it shall It taketh all away which were to be suffered in purgatory and all penalties the Church may inioyne but it is onely defended that the flame of purgatory might not be extinguished Aske the question why doth this man hauing after Baptisme fallen to some mortall sinne and then repenting why doth he on his faith and repentance receiue onely forgiuenesse of the eternall punishment Is it that Christ his death is not as sufficient as before are there not sufficient meanes will not the same qualification in faith and repentance serue that did before They say the first is all-sufficient in it selfe They say the Sacrament of their pennance is perfect they say if a man
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 vs 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 vs 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 haue 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 vnto 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 haue 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 haue 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 euery 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 haue beene are or shall be gathered then those whom God did purpose to teach in euery 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 haue the keeping of things in common and are to disâ—ribute them as they see fit for singular persons and occasions To dispense then is to distribute that I haue 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 vs 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 haue 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
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 haue got thy selfe contracted vnto 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 vs to haue 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 haue 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 onely 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 onely 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 euery one who is of or belongeth to the Church must haue this wisdome of God opened to him Vse 1 It is to be obserued not onely 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 vs to come vnder 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 vs and so remoued that which did disperse vs. 2. Hee doth call vs and effectually draw vs 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 haue gathered you 3. In him as in the same point we are all of vs 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 vnder 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 onely a bond from Christ to vs euen the bond of his spirit and from vs to Christ euen our faith but a bond of loue the bond of perfection which doth hold vs one with another Vse 1 Let vs 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 vs 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 Liueâ— 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 loue it selfe teacheth vs 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 haue 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 vs 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 onely 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 haue ascended into heauen Act. 2. it is spoken in respect onely 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 haue beene opened and then to be new the meaning is not that none went this way but onely 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 vpon performance of that satisfaction vndertaken not that beleeuers found not pardon of their sinnes vnder the former testament Againe it is one thing for a way not to haue beene traced at all another not to haue beene fully manifested the latter was not vnder 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 vs 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 haue 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 vnto them as wee in heauen now haue not the fulnesse of ioy which then wee shall haue when we see the accomplishment of the things wee expect While the Fathers doe set out this imperfection of their estate the Papists haue 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 onely 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 haue another not made with hands in the heauen Aske saith God to Christ I will giue 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 vs desire to be dissolued seeing wee shall presently be with Christ in heauen Should wee haue 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 vs 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 euery way contentfull Thirdly seeing heauen must find vs when we leaue this earth let vs send our treasure before vs. 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 verse 11 In whom also wee haue beene chosen to or
my iudgement briefly concerning it viz. Whether wee may in ordinary course be infallibly perswaded touching our saluation The truth is Christians may come to it That which is sufficient y confirmed on Gods part to Christians and that whose confirmation may be sufficiently receiued on Christians part concerning that they may infallibly be assured but God hath sufficiently confirmed it as is plaine by his Word seales oath pledge c. and what God offereth or confirmeth so we by faith may receiue it for faith doth inable vs suffi iently to belieue that God reuealeth to vs Now his wil to saue vs by all the former is particularly reuealed as wee shall show further hereafter That which maketh vs vnable to haue sound ioy hearty thankefulnesse courage to proceed in a godly course that is contrary to the truth But to take away this certaine perswasion of our inheritance doth this How can I ioy in a thing which I know not whether I shall haue it or no I meane with sound and full reioycing How can I be thankefull for that which I know not whether euer I shall get it or no How can a man haue heart to proceed while he cannot know whether he is in a course right or wrong and cannot tell whether all hee doth will come to any thing yea or no To explane the truth more fully I wil open these foure points 1. What this certainety is 2. On what grounds it riseth 3. In what state the faithfull attaine it 4. That the sence of it may alter euen in those who haue attained it 1. This certainty is no other thing then the testimony of a renewed conscience which doth witnesse through the spirit that wee are in state of grace and that we shall be brought by God to life euerlasting I call it a testimony of the conscience for the conscience doth not onely show vs what we are to doe what state we should seeke to get into but it doth witnes giue iudgement about that we haue done and the state we stand in be it good or euill The conscience accuseth of sinne and witnesseth to a man that hee is in the state of damnation it doth witnesse to a man that hee is in state subiect to Gods temporary displeasure and so likewise that a man is in such state as that God will shew him fauour for the present and bring him to see his promised saluation That it is a testimony of our spirit that is our conscience renewed it is plaine Rom. 8.16 That our spirit doth witnesse it through the spirit witnessing our state vnto it is plaine in that place also The spirit of God doth witnesse with our spirit and Rom 9.2 My conscience beareth me record through the spirit for the conscience doth but speake it as an eccho that it testifieth to vs both our present estate of Grace and our inheritance with Christ it is euident there also Nay when the conscience through the ministry of the Law doth testifie to a man his state in sinne and vnder the curse it is through the spirit of bondage that it doth so testifie this being the office of Gods spirit to teach vs to know the things bestowed on vs 1 Cor. 2.12 to worke in vs not faith onely but spirituall discerning of those things which are wrought in vs and looke toward vs belieuing The conscience doth testifie this partly through faith belieuing it partly through discerning the faith loue obedience which are by Gods spirit brought forth in vs 1 Iohn 4. â—6 Wee haue knowne and beleeued the loue the Father beareth vs. I know whom I haue trusted and that hee is able to keepe my saluation committed to him vnto that day 2. Tim. 1.9 Faith may receiue what the Word doth testifie but there is a word testifying thus much that my particular person beholding the Sonne and belieuing on him shall haue eternall life and be raised vp at the last day Ioh 6. â—0 that there is no condemnation to me being in Christ that he who hath begun his good worke is faithfull is constant and will finish it also that Christ is made of God not onely an author but a finisher of my faith not only a iustifier of me but a perfect redeemer that I being iustified and called shall also be glorified Neyther could Iohn with the faithfull belieue Gods loue toward them in particular if some word did not show it Neyther will the Papists say that all of them were priuiledged with singular reuelation For though no word expresly say thou Thomas belieuing shalt be saued yet that word which saith euery one belieuing shall be raised vp that word saith I beleeuing shall be raised vp Otherwise wee might aske what word saith thou Thomas shall not kill steale c. if the generall did not sufficiently containe euery particular person But it will be said How doe you know that you truly belieue To which I answer comming to that second ground by a gift of distinction or vnderstanding wee know these things wrought in vs by God and by discerning these things wee are assured touching that full saluation promised to vs. First that wee may know them then that these knowne doe further assure vs Paul did know on whom hee had belieued How could we say euery one we belieue if we might not know it Can we speak that truly wherof we can haue no certainty Thirdly when I see one or trust to any promising me this or that I know I see him and trust to him rest on him for that he hath promised Shall I by faith see Christ the Sonne and rest on him and yet know no such thing Wee may know wee haue some kinde of faith but not that wee haue the true liuely faith Ans S. Paul bids vs to try and proue our selues whether wee haue not that faith by which Christ dwelleth in our hearts which is the faith of such as are accepted with God 2 Cor. 13.5.6 Now to bid mee make search and examination for that which cannot be found out were ridiculous Our loue to God and our brethren by which we know our selues translated from death to life wee may know also St. Iohn maketh it a signe of our being translated Ergo it may be knowne Signes manifesting other things must themselues be more manifest Secondly hee that may know hee hath true faith may know a priori that hee hath loue also for loue is in true faith as the fruit in the root from which it springeth We loue God when now wee haue found that hee loueth vs first Now by faith we perceiue God to beare vs loue be reconciled for God doth offer his loue to mee belieuing Againe if I loue men I know my loue to them yea and in what degree I beare them loue Shal I loue God to the denying of my earthly profit yea my life often and not be able to know that I loue him Were this true when Christ asked Peter Louest thou
me he should haue answered Lord thou knowest wee cannot tell truely whether wee loue thee Againe St. Iohn saith By this wee know that we loue him if wee keepe his commandements If any say we know that we haue a naturall loue but wee are not sure that wee haue this Christian loue Againe many Christians thinke they haue true loue yea Peter himselfe was deceiued in his loue Ans The loue of a meere natural man to God is as like Christian loue as an apple is like an oyster and therefore we passe by it Christians are eyther enlightened onely and not sanctified or sanctified also with their enlightning The former may thinke themselues to haue loue not hauing it but because a man dreaming or running vpon some mistake may be deceiued shall this preiudice but that a man waking may iudge truly of this or that which is before him A man that hath no charity thinketh himselfe to haue it therefore one that hath it may not iudge infallibly that he hath it Now for those that haue it as Peter they may be deceiued not in iudging simply of the thing but of the measure of that which is circumstantiall in their spirituall life not in that which is substantiall Peter was not deceiued in thinking that hee had faith and loue but in presuming aboue his measure Thirdly wee may know our workes which are fruites growing from the tree of grace in our harts S. Iohn maketh them signes which doe euidently declare loue ergo they are manifest Hee who knoweth when he doth sinne swerue from obeying God hee may know how farre hee obeyeth God they who doe spiritually obey God eyther they know it or their consciences are not priuy to that they doe cannot beare witnesse and iudge of that they doe but this is false Pauls conscience did testifie to him that hee did walke in simplicity according to the Grace of God True it is that for the outside the works of vnsanctified men are like to the workes of the sanctified but they are without the life and spirit which is in the worke of a true beleeuer to which he is no lesse priuy then to the externall worke which commeth from him To conclude they who haue the testimony of a good conscience may know that they obey God sincerely But Christians may haue the testimony of good consciences Beside that the spirit doth teach our consciences to beare witnesse of the griefe and ioy we haue and so by consequent of all wee doe according to good Now the conscience as through faith so discerning these things doth testifie to vs from these our saluation which he hath promised and God will not forget to finish what hee beginneth Should a King promise to erect some Colledge and giue liberall maintenance to Students in it wee are certaine by a humane faith that hee will doe such a thing though it be not begun but when now the foundations were in laying then we should not onely belieue his purpose but in part know it by that we saw executed and by that we saw in execution wee would assure our selues the thing should be finished But heere it will be obiected that though knowing these things wee might come to see our selues in present state of grace yet we cannot be sure of our saluation vnlesse wee could know that our faith loue and obedience should perseuere to the end To this I answer that the Scripture could not say that he that belieueth hath an euerlasting life that there is no condemnation to them that are in Christ did it not take our faith and the fruites of it to be such from which wee should neuer fall through the power of God and this the conscience commeth to know by faith in God conceiued through such promises as these I will make you walke in my commandements I will put my feare in you that you shall not depart I haue begun my worke and I will perfect it in you I am author and finisher of thy faith it is my will thou shouldest haue eternall life and be raised vp at the last day Now though the conscience doth testifie this our present being in fauour and our future saluation yet it doth not this in euery state of a belieuer For first there is a state in which faith is a smoaking weeke desiring that it could belieue rather then getting vp to feele it selfe belieue Againe though faith be not troubled but doth quietly stay on Christ and taste God good in letting them finde peace with him yet such is the infancy of spirituall vnderstanding in Christians now first conuerted that they doe not returne into themselues and iudge of that they doe and of the great consequence which followeth from that which they doe Hence it is that they will tell you they finde God good to them and goe on cheerefully in duties for the present but they come not to behold the stability of their saluation for time to come There is a state in which faith is exercised with temptation from vnbeliefe or otherwise by which opposition the soule is kept from attaining this certainty being encountred with doubtful appearances which it cannot wel answer cleare for the present There is a state wherein faith is now grown vp either hath out-wrestled or otherwise is exempted from knowing such temptation and the faithfull in this state doe perswade themselues that Gods mercy and truth and power shall carry them through vnto saluation Looke in 1 Pet. 5. v. 11. The God of Grace who hath through Christ called you vnto eternall glory when you haue a little suffered he perfect you stablish you strengthen you ground you sure Lastly when now our consciences are come to testifie through faith and experience this happy estate we are subiect by neglecting meanes by falling into some more grieuous sinne by secret desertions ere-while to lose for a time this comfortable perswasion the spirit not speaking in vs by his light as heretofore and our consciences and faith so hurt and wounded that the actions of them are troubled depraued as we see the like befall the naturall reason and senses Wee see through melancholy what reason commeth to imagine how the eye thinkes it sees things yellow and redde when they are nothing so the taste things bitter when they are sweet so the sight of faith and conscience when nothing but sinne guilt wrath angry desertion ouer-lay it it seemeth to see euery thing for the time of like colour to those things wherewith it is possessed These things I thought good to set downe that we might conceiue the nature of this point more fully One thing is to be answered which seemeth to me of greatest moment namely that this doctrine doth leaue no place for feare but breedeth presumption but this is vtterly denied for the grace and mercy of God belieued breedeth loue of God and consequently true feare which is opposed to senselesse stupidity and carnall presumption though it casteth out feare
which proceedeth from vnbeleefe Secondly such who may be certaine of saluation by faith they may be secure if they did not as well stand in this grace by faith as first enter into it but this wee teach with the Scripture and ergo our doctrine doth show that those who see this Grace haue still need to looke to Christ the author and finisher of it that they may so stand in it vnto the end Thirdly it is false that such as are sure of saluation haue no cause to feare vnlesse no other euils but finall damnation need to be feared but while the soule is subiect to bring vpon it Gods temporary wrath sicknesses spirituall hellish anguish to the sense of it there is still left cause enough to feare Vse 1 Let vs then detest that damnable doctrine which doth condemne this particular perswasion as presumptuous heresie which maketh the spirit play all-hid in vs so that wee cannot know what wee haue what wee doe what things abide vs through Gods mercy Yea let it reproue many of our conceits who haue left popery and yet thinke that this is impossible that it is too high a point somewhat presumptuous that it is not necessary that a common hope is sufficient Vse 2 Seeing the spirit we haue is but as an earnest a small thing in comparison of that whole summe let vs not be dismayed though our knowledge and faith be but little The imperfect life in a babe is life as truely as that life which a man attaineth at his constant age Though wee must not take occasion to liue in lust with a litterall knowledge and common profession as many do from hence that all is imperfect and nothing which we obtaine here yet hauing the Grace which doth make vs in any measure cleanse the heart though it be neuer so little euen hence we are not to be discouraged seeing it may be little and yet a true earnest of that fulnesse to be giuen vs. Vse 3 Lastly How should wee labour both to get and keepe this holy spirit holy in it selfe making vs holy in whom as Temples it dwelleth Men if they deale in great matters they loue to get earnest and good ones the fuller earnest the more security Againe they keepe and esteem an earnest more then other money which hath no such reference to further matters as that hath so it should be with vs. Let vs then desire this spirit of Grace at him who giueth it Let vs not despise good meanes and so quench it Let vs not by not heeding the suggestions and inspirations of it grieue it Let vs frequent the company of those who are spirituall able to quicken vs in this kinde Doct. Vntill the redemption purchased c. Whence first obserue that the spirit abideth with vs as a pledge confirming vs til our redemption our full redemption First that it abideth Secondly as an earnest or pledge Isa 59. v. 50. God promised that his word and spirit should neuer depart from that blessed seede and all those who should be borne after a sort of him and Rom. 8. the spirit of Christ is said to dwell in vs who are Christs Yea so that it shall at length quicken our mortall bodies the seed of God is said to abide in those who are borne of God that they cannot sinne but I will not prosecute this heere which I haue done else-where It abideth a pledge confirming that full redemption for euâ—n soules now perfected haue the sanctifying graâ—â—â— for substance which heere they had though their faith and hope be changed into sight and quiet expectation and by that executed in their spirits they doe expect the consummation of glory both in body and soule But it may be said Doth the spirit leaue vs at the time of our full redemption No but though it dwelleth with vs yet it ceaseth to be a pledge of further matter euen as the money giuen a man in earnest bideth with him when hee hath the whole summe payed but it is no longer an earnest of further money to be receiued Vse This then is our comfort who haue found this holy spirit dwelling and working in vs Though it may leaue such as Saul whom it neuer sanctified yet it shall neuer depart quite from them whom it hath in truth sanctified but they shall like Dauid then haue it praying in them that is teaching them to pray when they thinke themselues most deuoid of it Doct. Obserue lastly that he saith we haue a pledge giuen vs till the redemption come which is purchased for vs that heere the faithfull see not themselues fully deliuered Wee are the Sonnes of God but it appeareth not what wee shall be wee belieue life euerlasting we doe not see it yet we by nature lye in darkenesse of sinne and miserie God will haue our light return successiuely euen as the light of the Sunne which shineth from one degree to another till it come to full strength Prou. 4. There is a double redemption the one which we haue by faith vers 7. the other which we shall haue in that great day This redemption belongeth immediately directly to man to the creature mediately for in that great day the creature shall be changed from the vanity and bondage of corruption to which it is subiect As the first Adams treasonable defection deserued to be punished both in his person and in all the things which appertained to him so it was meet that the second Adams obedience should not onely restore man but the creature also which might any way be a fit appurtinance to him in his state of glory But one may ask what vse there shall be of these visible heauens of the earth when mans mansion is prepared in those third heauens In these things we are not to be curious What if God wil haue them stand as a monument of his former power wisedome goodnes toward vs in our pilgrimage Againe wee see it is a state belonging to earthly Princes to haue houses here or there which sometime through all their raignes they doe not once visit What respecteth man ye may finde in that I haue written on the 13. verse Vse 1 The vse is to encourage vs equally to beare the euils which presse vs Had we nothing to complain of our redemption might well seeme already past O this is our reioycing heere wee know misery in many regards but our Iubilie our year of redemption hasteneth God doth so feast his children that hee will haue their best dish last When trauellers set out in the fogge and darke mist of the morning it doth comfort them that they know the day is at hand and they shall haue it fayrer and fayrer On the contrary if thou gettest not this pledge of the holy spirit of Christ thou hast receiued thy consolation nothing doth abide thee but weeping wailing and gnashing of teeth an eternall night a reckoning which wil be more bitter then the pleasures of sinne haue seemed sweet
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
out thence and show themselues in the body as the outward temple Know ye not your bodies are the temples of the holy Ghost Now the externall grace which we receiue from Christ is that whereby we are in this or that state and condition some teachers some gouernours some taught and gouerned Euen as the naturall force of Adam doth frame the matter of the naturall body one part into an eye another into a hand c. so this is from Christ that the multitude of Gods chosen who are the matter of his body mysticall some are made members of one kinde some of another the life of glory is that which wee looke for from Christ in the heauens both for substance and circumstance of it For looke as we haue not onely from our first parents a naturall life for the substance both of soule and body but also all the circumstanciall ioy which from times places creatures are incident to vs So wee shall haue in Christ and from him not onely that glorious light of vnderstanding and loue wherewith wee shall loue God now seeing him as he is not onely those glorious endowments of the body whereby it shall become strong immortall glorious spirituall but all the circumstanciall ioy which shall in heauen be incident to our estates now glorified wee shall be filled with it all through him For the second point how we come to be filled These three things must be obserued First that all fulnesse is in Christ who hath receiued it without measure We haue it from him according to the measure of his gift Ioh. 1. Eph. 4. As the sunne hath fulnesse of light in that perfection which doth agree to light the Moone hath light from the Sunne in that measure wherein it is capable so Christ the Sunne of righteousnesse hee hath fulnesse without measure but the Church with all her members are filled from him according to the capacitie of them as members vnder him Wee must know by what meanes we receiue our fulnesse from Christ To which the answere is by being partakers of Christ himselfe we come to be filled with the fulnesse of grace and glory in him as by eating and taking the substance of earthly nourishments wee come to haue the vertue in them euen to be filled with spirits and bloud ingendred from them so in Christ is life by getting him wee come to partake in this life which floweth from him More particularly the meanes by which wee come to be made partakers of Christ and so to be filled they be such meanes as conueigh Christ to vs or make vs receiue him The first are the word and Sacraments for as Persons by their words and by a ring doe contract and giue themselues fully the one to the other So doth Christ by his word offering vs himselfe and by his Sacraments as pledges and tokens conueigh himselfe and bestow himselfe on vs. Now we receiue him partly by Humilitie which doth emptie vs of our selues and make roome for him for pouerty and hunger are euery where made the forerunners of being filled partly by Beliefe which doth feede on him and apply him partly by walking in Christ and exercising our selues spiritually be filled with the spirit speaking to your selues in Psalmes c. Our walking in Christ maketh him settle and roote more and more in vs Now the further hee dwelleth in vs the more hee filleth vs Beside that the nature of fire is to burne out further when it is blowed and mooued The last thing to be marked is the order and degrees wherein we come to be filled now Christ doth fill vs first in regard of parts at our first Conuersion in as much as he doth giue vs such grace as doth oppose all sinne and incline vs to all obedience that though we can accomplish nothing as we desire yet in the inner Man as wee are new creatures wee delight in the Law of God As the frame of an Infant is full for the members though it is small for quantity so is the frame of our Grace Secondly we are filled with fulnesse after a sort for the present age of Child-hood in which wee now liue thus the Romanes are said to be full of goodnesse and all knowledge full after a sort for this state of Child-hood in which wee here liue full in comparison of more imperfect beginnings Thirdly lastly We are absolutely filled with all that fulnesse which doth belong to vs as members of Christ and that is to be done in heauen heereafter Looke as the first Adam communicateth and filleth his Children with this naturall life so as they are first infants then ripe for children then men So Christ doth gradually impart vnto vs his members this fulnesse which dwelleth in him Vse 1 Wee see then that all fulnesse is from Christ how doe they then forget themselues who seeke righteousnes out of him That befalleth them they leaue the well-head of all grace and glory and digge Cisternes which will not hold water Vse 2 This doth teach vs to come to Christ Bountifull Lords want none to reteyne to them happy is hee who may shrowd himselfe vnder their wings Shall we not presse with reuerence to this Lord of Lords who doth fill all in all with his spirituall blessings who keepeth an open house inuiteth Ho whosoeuer thirsteth let him come and drinke yea drink freely the waters of life and Iohn 7.37 Whosoeuer commeth to me I will not cast him forth Christ may complaine as he did sometime with that people of the Iewes How oft would I haue gathered you but you would not So hee may say to vs How oft would I haue had you blinde naked miserable by nature come to me that ye might be filled with righteousnesse and life but ye haue refused Well did we know what wee are called to and what wee might finde in him then would we come and be suiters to him Iohn 4.10 But alas this is hid from our eyes FINIS Faults escaped PAge 73. line 13. read collectiuely Page 82. line 27. read parallel pag. 90. line last r. an pag. 92. l 23. r. then God may permit or deliuer a sinner to sinne and no sinne followeth p. 112. l. 8. r. in infancie p. 131. l. 25. leaue out nu p. 136. l. 5. adde are p. 140. l. 14. r. benediction p. 148. l. 15. r. typified p. 150. l. 10. r. consectary p. 163. l 7. adde hath these ends p 178. l. 22. r. Partus p. 183. line 1. r. darkenesse p. 205. l. 9. r. the Doctors p 207. l. 31 r. count p 224 l 3. r. to a head p. 226. l. 2 r. one p. 227 l. 9 r. successiuely p. 228. l 6. r. one p. 228. l. â—2 adde in p. 232. l. 7. r. neere l. 242 l. 32. in the margin blot out Doct. 2. p. 168. l. 24. blot out with prauity and l. 27. r. pronitie to sin p. â—01 l. 5 and 6. r. may not one that hath it p 311. l 14. r. propounded p. 338. l. 5. r. for p. 340. l. 15. r. within vs his grace p. 345. l. 4. r. an 355. l. 26. r. preparatiue p 357. l. 19. preparation p 359. l. 2. for the latter our r. one p. 355 l 25. r. preparatiue p. 363. l. 26 r resist That the will of the creator is the necessitie of things on Gods decree necessitie followeth But this c. p 383 l 1. r. stile p 384 l 4. r. much lesse p. 402. l. 13. r. euer p. 3â—â— l. 13. Grace once r. great ones
is but possible in his sight Obiect 4 I answere It is as much absurdity as to set downe the end with my selfe before I consider the meane which leadeth vnto it or to appoint the end why he maketh his creature before he goe about to make Obiect 5 The second part of the fift argument is denyed that which is free in the first rise is free though it be now necessarily performed God giueth a true perseuering beleeuer life and that necessarily for he cannot deny himselfe and yet he doth it freely in regard he passed his promise freely Obiect 6 The first part is false viz. That he who cannot execute worse on the creature then annihilation cannot so dispose of it that worse will at length befall the creature then annihilation For Gods making the creature doth giue him right not onely to annihilate it but to vse it to the vtmost that lawfully may be to his glory Now to passe by a creature in regard of grace no waies due to it and to decree the glory of his iustice in the iust deserued punishment of it hath no appearance of iniustice Obiect 7 The former proposition is not true It is inough if by Gods decree of permitting sinne they may become sinfull which is the truth For God did by his decree of permission shut vp all in sinne that he might haue mercy vpon all Obiect 8 The assumption is denied The effect was alike by creation but the loue borne to some in regard of life eternall was not yeelded to othersome the euent doth tell it a loud for why on the like fall and misery of all doth he shew such riches of grace to some aboue other some Certainely because before the fall he had loued them to life Hence it is that all the grace shewed after sin is but an Epiphony of that loue which God did beare before the fall Obiect 9 To the last I deny that Gods decree of permitting sinne doth take away liberty in sinning While Gods decree did not take away his iudgement but that he did worke by counsell and thinke the thing such as hee might doe or not doe while hee sinned with this iudgement he sinned freely though neuer so necessarily If Gods decree to permit a sin doth not bring on of necessitie the being of that sin then if God permit or deliuer a sinner to sin no sin follow But this latter is most absurd for God might haue his action made frustrate and when God giueth a man paenaly vp to sinne it should be in the creatures power whether Gods iudgement should be executed on him yea or no. Thus hauing discussed this question we passe on to the last circumstance The next end of our election Vse 1 The Vse of this Doctrine is first to indeare this loue of God to vs We see in humane loues if one haue of 20. 30. of 40. yeares borne vs good will this circumstance of antiquity doth make it more respected of vs. How should we account of this loue which before all worlds the Lord did beare vs accordingly as he hath manifested the same in vs who beleeue Vse 2 This doth giue vs to consider how constant the Lords loue is As we find it in time so he did intend it towards vs from all eternity Thus he goeth on not onely within himselfe but towards vs without any alteration or shadow of change and thus he will doe for whom he once loueth vnto life he doth loue him euer as Christ speaketh We doe feele changes but looke as the Skie is variable the Sunne in it selfe being no whit changed thus the effects of God in vs varie though himselfe in his affection if I may so speake is immutable toward vs. Vse 3 Lastly We may hence gather the freedome of Gods loue choosing vs to life things which are not cannot haue vertue of causing this or that When we were not ne yet had done any thing before all worlds we were chosen by him ergo Saint Paul Rom. 9. saith God chose Iacob before he was or had done any thing that the election might be according to free purpose and Saint Paul 2 Tim. 1. saith that we are saued not by workes but according to grace giuen vs before all worlds whereas merit of works and grace giuen vs before all worlds are opposed If any say that Paul excludeth works then present when God electeth it nothing hindereth but that he might from eternity fore-see workes whereon before all worlds he came to elect This is but an old Pelagian euasion for Paul speaketh against all workes which stand not with free grace in electing Now workes meritorious fore-seene are as opposite to grace as workes meritorious really existing If I doe any thing for reward which I see will befall me it is as â—arre from being done freely as if it were done on reward before-hand receiued Againe he cannot choose on workes fore-seene because he cannot see any to come which he doth not first predestinate that they should be Now then for him to choose on fore-seene workes is to say that God first predestinateth and causeth such whom he wil choose to haue such and such works that after he may choose them which is to turne the Cart before the Horse This francke loue of his can neuer be enough extolled If a man of eminencie choose to him for wife some woman who hath neither dowrie nor friends ne yet hath beauty or breeding extraordinary the part is maruailous in our eyes But well may we wonder at this fact of God who when we were not ne yet had any thing which might commend vs did freely set his liking on vs and loue vs to life But of this more in the next Doctrine Now we come to the last point to be obserued in this Verse to what God hath chosen vs That we should be holy and spotlesse before him in loue This end is al one with that otherwhere named viz. Saluation Who hath chosen you from the beginning to Saluation through faith and sanctification that is to be entred by beliefe and the first beginning of it the sanctification of the spirit And heere three things are to be marked 1. The state of perfection which agreeth to the life whereto we are chosen that wee may be holy and without spot 2. The circumstance of person in whose presence we shal liue this life before him 3. The life it selfe which is as it were the subiect of this perfection in Loue. A little to insist in the explication of this clause because it conteineth more then is commonly marked Holinesse is put sometime for all or any sanctifying graces of Gods spirit which make vs holy 1 Thes 4.7 2 Cor. 7.1 Sometime it is put more particularly eyther to note a vertue which inclineth vs to doe in such manner as beseemeth both the presence of God and our selues who are Saints by profession or a state of purity and perfection to which we come in vertue and this life