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
two things be remembred First that when the words of knowledge doe together by connotation imply affection much more doe the words of beleefe and Ergo where I finde to beleeue that Christ is the Sonne of God I must conceiue this beleefe to containe confidence in the Sonne Secondly to remember that when faith of any temporary promise is said to be accounted for righteousnesse it is because it doth in beleeuing the thing temporall apprehend him in whom all the promises are yea and Amen who is at least the remoued obiect of a iustifying faith in euery thing it apprehendeth Thus Abraham beleeuing the promise of seede of Isaac did apprehend that blessed seede which had from the beginning beene promised and saw his day which the Apostle doth testifie Gal. 3. Neither did he looke at the power of God but to sustaine his beleefe of a seede before promised against the temptations wherewith God did exercise him that we haue a particular word and in effect to beleeue on Christ vnto forgiuenesse of our sinnes I haue shewed aboue Vse Wherefore let vs rest on Christ alone as our rocke flye to him as our true sanctuary This Papists come to in death renouncing any confidence in their fooleries this themselues giue testimony vnto that it is the surest and he is not wise who will not take the safest way for his soules saluation Doct. 3 The third Doctrine is that faith and loue are neuer disioyned but goe each in hand one with the other From what time we beleeue men will doe any great good things for vs we feele a loue arise toward them so from what time by faith wee apprehend loue in God toward vs through Christ we feele loue reflecting from vs toward him according to that we loue him because we haue knowne and beleeued his loue to vs First faith must bring the holy fire of Gods loue into our frozen hearts or they will neuer be warmed with feruent loue to God againe The sinfull soule doth see Gods loue forgiuing it many sinnes then it loueth much againe In nature we see nothing can moue in desire to this or that till first it hath apprehended it louely So our affections cannot in loue and desire moue to and vnite themselues with God till by faith wee doe discerne him as reconciled to vs so becomming an amiable obiect for vs sinners to imbrace till that faith discerneth this nothing but wrath like a consuming fire abideth ouer vs. Hence it is that Saint Paul 1 Tim. maketh loue to flow from faith vnfained and Gal. 5. he saith that faith worketh by loue not as fire maketh hot by heate which is a formall property inherent in it but as the soule doth this or that by the hand which is an externe instrument conioyned vnto it for loue is not any essentiall cause which doth giue being to faith but it is a grace without the being of faith though ioyned vnto by which as an instrument faith worketh Vse 1 The Vse of this Doctrine is to show how vniustly they slander vs as teaching a faith alone without other graces when we hold according to the Scipture that there can be no true faith without loue nor loue without true faith for the first is but a dead carkase this latter is but blinde deuotion neither is pleasing to God Indeede we teach that faith iustifieth vs alone without other graces not in regard of their presence but in regard of their co-working with faith to this effect of our iustification It is one thing to say the eye is in the head without other senses and another thing to say the eye doth see alone no other sense seeing with it Vse 2 This must make vs trie the truth of our faith for if our hearts haue not been kindled with loue to God they neuer truely beleeued his loue in Christ We may easilier carry coales in our bosome without burning then by faith apprehend truely this loue of our God without finding our hearts burne in loue to him answerably Vse 3 We see that loue is an effect following faith euen loue to God himselfe They make the tree to beare the roote who will haue loue giue being to faith but this is but a consequent of Lombards errour who did hold loue to be no other thing then the holy Ghost himselfe Doct. 4 Obserue lastly who are the persons on whom the loue of true beleeuers is set viz. the Saints yea all Saints True Christian loue next to God and our owne soules maketh vs affect those who are sanctified who expresse the vertues in their life of our heauenly Father by whom we are called from darkenesse to light Hence it is that the Saints the houshold of faith the brethren are commended as persons whom we must affect and doe good to before all other Thus our God loueth Psalme 147.10 not the strength of horse nor legs of man but those that feare him are his delight Thus Christ loued Who is my father and mother c. hee that heareth and obeyeth Thus Paul and Dauid loued We loue none according to the flesh all my delight is in the Saints in them who excell in vertue Euery creature loueth and liketh to be with those who are vnited with it in communication of the same nature So sanctified Christians cannot but loue and like to be most with them who haue receiued the like diuine nature in which themselues are partaker yea it loueth all Saints not such who haue other parts pleasing and contentfull but it loueth euery one in whom it can see the image of God shining for it cannot be but that loue which truely loueth one person as he is holy shou d loue euery one so far forth as he is holy yea though we are to esteeme and inwardly affect men as we see them holy we are not bound to shew them the outward effects of our loue answerably The neerer persons are tyed to vs in naturall and ciuill bonds the more must our prouidence be for them and loue shewed them in outward things vnlesse their foolish lewdnesse dispriuiledge them this way for then the prouerbe taketh place A wise seruant may be preferred before a foolish childe Vse 1 This then doth reproue many who indeede hate and would show it were it pollicie those who endeauour to liue holily traduce the name of Saints nickname them as Puritans such who cannot be themselues but when they are in company with Swearers Gamsters good fellowes such who will seeme to relish some odde persons who are indeede truely holy but others in whom holinesse is apparant they cannot endure it is to be feared they loue those whom they doe not because they see holinesse but for some by respects which within themselues they haue conceiued Some who are all for a sound iust dealing well natured man though he be neuer such a stranger from matter of religion Yea I would many of the Lords children through self-selfe-loue did not loue too well
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
in the darkest places he will haue some men who shall shine as lights in the midst of a peruerse generation This God doth first in regard of himselfe that hee may display his mighty power and wisdome so much more clearely Thus in the creation to bring the creature out of nothing lights out of darkenesse did display the riches of his almighty power goodnes and wisdome In regard of the Saints that they may more clearely discerne his great grace to them who hath so separated and altered them from such with whom they formerly conuersed In regard of the wicked that by the example of these the world may be condemned in their vnbeleefe and vnrighteousnesse and all other darknesse which they chose rather then light as Noe is said to haue condemned the old world while he builded the Arke of the impenitency and carelesse vnbeleefe in which they lay without respect to Gods threatning Hebr. 11.7 Vse 1 The vse is first that we should not be discouraged if we liue amongst factious persons in wicked townes lewd families Being made by Gods grace new creatures we must rather wonder at his power wisedome grace vnto vs and no doubt but that he who hath kept his in the wickedest places will keepe vs also Secondly wee must thinke of our happinesse if wee did vse it aboue these they did dwell pell-mell heathen and Christian vnder one roofe whereas we liue with none but such for the most part as professe the Christian name Ergo in many regards our condition is farre easier Now hee commeth to explaine whom hee meaneth by Saints describing them from their Faith in Christ To the faithfull in Christ For these words are added first to point at the roote of sanctification which is Beliefe Secondly to distinguish Gods Church from the Synagogues of the Iewes who professed faith towards God but not in Christ Iesus Identicè formalitèr he doth fitly note out the Saints by their faith in Christ Iesus for whosoeuer is faithful is a Saint and whosoeuer is a Saint is faithfull though to be a Saint and to be faithfull are not properly and formally both one Doct. 7 Obserue then that he calleth those Saints whom here he describeth to be faithful ones in Christ that is faithfull â—nes who are through faith vnited with Christ so â—â—at hee dwelleth in them and they in him Terminum non obiectum for in Christ noteth rather the effect of their faith then the obiect Obserue then who are the true Saints viz. all who by faith are in Christ Iesus Fides non formalitèr sed effectiuè sanctificat Christum siquidem apprehendit per quem formalitèr iustificamur sanctificamur effectiuè Saints and faithfull ones are caried as indifferent with the Apostle Col. 1.2 and elsewhere For though the formall effect of faith be not to sanctifie whence we are denominated Saints but to iustifie whence we are called righteous through forgiuenesse of sinne and adoption vnto life yet faith effectually produceth our sanctification whereupon wee haue the name of Saints Three things goe to this 1. The purifying of the heart 2. The profession outward of holinesse 3. Holy conuersation Now Acts 15.9 by faith our hearts are purified for as a counter-poyson comming in the poyson that is weaker is expelled and as the Sun rising the darkenesse of the night is expelled and vanisheth so Christ the sunne of righteousnesse by faith arising in our hearts the ignorance and lusts of ignorance are despersed flie before him Secondly faith begetteth profession of holines Hauing the same spirit of faith wee cannot but speake saith the Apostle and beleeuing with the heart confessing with the mouth goe together Thirdly holy conuersation springeth from faith If you haue learned Christ as the trueth is in him you haue so learned him as to put off the olde man and to put on the new Faith worketh by loue euen as a tree hath both his leafe and fruit And as if a tree should be changed from one kinde to another the leaues and fruit should likewise be changed as if a Peare tree should be made an Apple tree it would haue leaues and fruits agreeing to the change made in it so man by faith hauing his hart purified made a tree of righteousnesse hee hath his leaues and fruit leaues of profession fruit of action So againe man as a new tree set into and growing out of Christ beareth a new fruit hee conuerseth in holinesse and newnesse of life Thus you see how those that are faithful are also Saints because by faith their heart is purified their profession and conuersation are sanctified wherefore such beleeuers who are mockers of Saints who will not be accounted Saint-holy such who are not changed into new creatures walking in newnesse of life they may well feare that their beleefe is not true such as doth vnite them with Christ for whosoeuer is a true beleeuer is a Saint whosoeuer is by faith in Christ is a new creature We would be loath to take a slip or be deceiued with false commodities in a twelue pound matter Let vs be here no lesse diligent that wee take not an vngrounded fruitlesse presumption for a true faith which resteth on Gods word made knowne and is effectuall to the sanctifying of the beleeuer Vse 2 Secondly Hence wee see the vanity of the Papists in transferring and appropriating this name of Saints to those whom the Pope hath put in his Kalendar and to whom hee hath adiudged Diuine honors holidaies inuocation candles Churches c. these Saints were not heard of in Saint Pauls time A man may be in hell who hath all such things performed about him Saints are Triumphant or Militant Triumphant such who now walke by sight enioying the presence of God Angels Spirits of the righteous departed who haue now rested from al the labors of their militant condition Militant who walke by faith in holy profession and conuersation holding Christ their head by whose power apprehended by faith they are kept to saluation Vse 3 This may strengthen vs against temptations from our imperfections the Lord doth reckon of vs and hold vs as Saints he that by faith hath put on the Sunne of righteousnesse is more cleare and bright then if hee were arrayed with the beames of the Sunne Againe though we haue sinnes too many yet the better part giueth the name Corne fields we see haue many weedes yet we call them Corne-fields not fields of weedes so heere yea Grace though it seeme little ouer that sinne sheweth to be yet it will in time ouercome it as Carloe is much higher then the Barly yet the Barly getteth vp and killeth it The spirit that is in vs from Christ is stronger then the spirit of the world VERSE 2 Now the salutation followeth which standeth of an Apostolicall blessing which hee euer giueth the Churches In it two things are to be considered First the things wished Secondly the persons from whom
not let our Peace while wee know that all things shall worke to our good that we shall be more then conquerers that God will not leaue vs nor forsake vs. Fourthly and lastly our Peace considered as abouesaid doth flow from the gift of the spirit which teacheth vs in some manner to know these things which are next aboue named we haue not receiued the spirit of the world but the spirit of God which teacheth vs to know the things bestowed vpon vs Nihil noÌ„ precognitum afficit voluntatem for nothing can worke vpon the affections as to make vs feare ioy further then it is knowne and wee see that a condemned prisoner though that his pardon be sealed yet is no lesse subiect to feare then before till the matter commeth to his eare and hee be infallibly certified of it Thus much for the grounds which are in some measure wheresoeuer true Peace is in any degree The more full Peace commeth from a further worke of Gods grace in vs which represseth or vanquisheth for a time all perturbations which spirituall wickednesses vnbeleefe vnholinesse in generall want of godly contentation defects in our conditions might occasion For looke as vnto bright cleere light more is required then that the Sunne should be present inlightening the ayre to wit that it should be in that strength present as to waste and disperse all darkesome clouds so heere to this full peace it is necessary that all perturbations should be more fully remooued Thus much for the opening this benefit Vse 1 Now the vse of this is first to stirre vs vp to seek after the true Peace Peace is a sweet thing so sweet that many a man doth so loue it that he will suffer much wrong rather then to giue any way to disquiet What were all the riches of this kingdome what were al the contentments of our priuate state vnto vs if we wanted this Peace If we could not eat our meate but with danger of hauing our throats cut before we should rise were the case thus would we not flie from our natiue Countries and seeke vs habitations where wee might liue peaceably That which a wound is in the flesh that which a sicke distemper is in our body that is disquiet and trouble in the minde Wherfore let vs flye by faith to the Prince of Peace Christ Iesus Vse 2 2 Wee must stirre vp our selues to be thankfull for this so excellent a benefit Should God suffer the Deuill to trouble vs with the guilt of sinne should he let the power of it rage vsurp so in vs as to inforce vs to cry ô miserable that we are should the Lord suffer the Diuell to haue such power as to tempt vs with blasphemous suggestions with prouocations to selfe-murder should hee let such discontented frets dwell in our mindes which did wast our liuers and make vs pine away with the anguish of them euen in this it were our duties to be thankefull how much more when we walke all the day long with inward tranquillity Wouâ—â— not any thinke himselfe faulty that should not thanke God for this temporall peace of our Kingdome that we heare not the drumme the trumpet the clattering of armour but that thou hast part in this peace which maketh thee free from feare of death hell the world all wickednesses which maketh thee sleepe secure wheresoeuer the winde lye for none can blow but to bring thee in profit if thou knowest this peace how much more art thou bound to break forth into the praise of thy most mercifull God Doct. 5 Obserue further from this he first nameth Grace then Peace as springing from the former Obserue hence that all true Peace is that which is bred in vs from the knowledge of Gods loue towards vs. Would we know true Peace if we finde that Gods loue doth cause in vs this Grace heere spoken of we may be sure our peace is sound To open this you must know that Gods grace or loue doth proue it selfe in common to all or more specially to some and may be called a common or a speciall Grace Now the Peace which is grounded vpon conceit of a common goodnes of God towards vs is not sound Peace for euen the beasts enioy common fauour from their Creator God saueth man and beast hee openeth his hand and filleth them his mercy is ouer all his workes this more common or vniuersall mercy as I may call it But here ariseth a necessary question viz. How I may discerne Gods speciall grace from this more common Ans First this speciall grace springeth from another fountaine common Grace commeth hence God is a faithfull Creator patient and kind toward the vnkindest vessels of wrath Hence it is that he doth them good that his goodnes may not want a witnesse in their owne conscience Acts 14.17 but this speciall Grace commeth from hence that hee is reconciled to vs in his Sonne Grace truth through Christ Iesus he hath made vs beloued in his well-beloued Iohn 1. Ephes 1.7 Secondly hence commeth a difference in the benefits for that common fauour giueth benefits to the preseruation of this naturall life but this loue in Christ giueth supernaturall benefits of repentance faith hope inward change of heart and affections Hence followeth a third difference for common Grace is acknowledged sometimes while the benefits of this life are afforded men but they neyther feele nor confesse Grace when these are bereaued but this spirituall Grace which commeth from Christ and standeth chiefly in supernaturall gifts this is felt often most abundantly in afflictions Rom. 5. Afflictions breed patience patience experience experience hope the loue of God being shed into the heart for as the darknesse of the night hindereth not the bright-shine of the starre no more doth the darkenesse of afflictions obscure the bright-shine of this Grace toward vs. Yea wee shall finde this in experience if before our troubles we doe not ouertly skinne our soares sparing our selues in our sinnes partly by not prouoking our selues to due repentance partly by not seeking to get the roots of rebellion throughly mortified partly by not endeuouring to weane our selues from all inordinate earthly delight in the creature for our superficiall sleighting in matter of repentance our boysterous proud impatience not well subdued our vnweanednes to some thing or other these 3. doe make an Ecclipse of the light of Gods countenance when now we are afflicted This by the way A fourth difference in these graces may be taken from the effect of them in the hart for the grace a carnall naturall man feeleth neuer maketh his heart flie vp from all earthly things and reioyce in God whom he seeth fauourable but euen as a harlot her loue is more to rings bracelets or gold sent her then it is to the senders so the world an adulteresse her affections are altogether on the creatures and good benefits giuen them nothing in comparison vpon God himselfe But the true
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
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
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
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
verse 15 Hauing thus laid down the benefit he commeth to mention the effect which the consideration of it wrought in him which reacheth to the end of this chapter wherein two things may be obserued 1. The occasion in this 15. verse 2. The fact which hath two parts 1. His thankesgiuing 2. His prayer Concerning the latter first we haue set downe that he prayed 2. What hee prayed in the end of the 16. verse and so downward In setting downe the occasion 1. Wee are to consider the Apostle his hearing of them 2. What hee heard of them which was first their Faith et downe with the obiect of it in the Lord Iesus secondly their Loue which is amplified from the obiect to Saints from the quantity and extention of it to all Saints The verse hath nothing difficult to be explaned Doct. 1 Obserue first from this that Paul getteth heeresay say how the matter of grace went amongst them that Ministers must labour to know how grace goeth forward in those with whom they are to deale This was the newes that Paul asked after his desire was to be certified of this before all other things Thus Epaphras told him of the Colossians estate thus hee learned out the famous faith of the Romanes thus hee learned by some of the house of Cloe the state of the Corinthians Naturall men wil inquire hearken after the health of their friends how they are in body and estate Thus this spirituall man he was stil learning how the soules of the Churches prospered It behoueth shepheards to know their flocke Naturall parents if they haue children at the vniuersity they will inquire how they goe on in learning and vertue Thus this Father of soules absent from them could doe no other but bee delighted to learne how they did grow toward God Vse Which thing may checke many Pastors nowadaies whose Epistles if one reade you shall finde nothing they listen after but newes like those Athenians Acts 17. newes fitter for men that follow the Exchange then for those who are Fathers in Churches Againe this doth shew how wide they are who thinke it curiosity in Ministers if they look into the manners more neerly of their people What need they busie themselues thrust their oare into other mens boats For a priuate person without any calling to be inquisitiue and to prie into others that I may know how to come ouer them cast something in their teeth if they a little displease me is great wickednesse but for a Minister to the end he may discharge his duety more fruitfully it is no other thing then God requireth for the good of people Some who would heare nothing but omnia bene would haue Ministers quiet men stop their eares with waxe neuer weare their eyes about them but when they haue a booke in their hand but alas they consider not that Ministers are shepheards watchmen ouer-seers c. and that this is the key which openeth them the way into all the parts of their duetie viz. the knowledge of their states to whom they are to speake Doct. 2 Secondly obserue about what the faith of these Ephesians was occupied euen about the Lord Iesus Christ We reade sometime the faith of Christ sometime the faith on Christ sometime faith in Christ as here they note much the same thing but that the first may be conceiued as propounding Christ the simple obiect of faith The second phrase noteth Christ the obiect together with our adhering to him The third noteth Christ the obiect our innering in him together with the word prounded as the way and meane by which we come beleeuingly to inhere in him for that distinction which some make following some of the auncient is not by Scripture warrantable which doth indifferently appropriate these two phrases to the Saints to beleeue in the Lord Iesus and to beleeue on him Christ is euery where made the thing which faith imbraceth to saluation So God loued the world that he gaue his Sonne whom he hath set forth a propitiatory sacrifice through faith on his bloud Through faith on him we hope to be saued as others not that Christ is the onely obiect about which faith is exercised but it is the principall of all others and the sole obiect about which it is occupied that it may obtaine righteousnesse and life euerlasting otherwise as faith is called iustifying faith not that to iustifie is the sole adaequate or full act of it but because to iustifie to life is the most eminent act of all others 〈◊〉 i◠is said to apprehend Christ not that Christ is the adaequate the full obiect of faith as colour is of sight but because it is the most eminent of all other In like sort Loue is called the loue of God not that the same loue wherewith wee loue God doth not loue men also the contrary whereof see 1 Iohn 4.12 but because God is the most excellent obiect about which it is conuersant Further to open this point 2. Things must be showed first what faith in Christ or on Christ is secondly why faith as it iustifieth and saueth is carried to Christ onely Faith on Christ is not onely to know and with the eye of the minde to see that God sent his Sonne that he was borne and suffered for mankinde but to rest or stay on Christ that we may finde mercy in him to the forgiuenesse of our sins to stay on him for faith is not onely a knowledge in the minde but a godly affection in the will which doth goe to embrace rest vpon Christ or the grace offred in Christ Ergo receiuing is made an effect of faith Iohn 1.12 and going to Christ hee that beleeueth hee that commeth to mee Iohn 6. and the nature of faith is described by words which signifie to roule our selues on God to leane on him as one would stay himselfe vpon a staffe for the word of promise not onely containing truth but offering some good thing vnto vs we cannot fully receiue it with vnderstanding but the will also must moue toward it Againe let me be distressed for a hundred pound or so if one promise me I shall haue it of him I doe not onely know and thinke and perswade my selfe he saith true but I trust to him rest on him and write as we say on that hee hath spoken Besides if there were no particular confidence in a Christians faith the reprobate might haue all that is in his beleefe Now though our faith beleeue many other things yet it iustifieth and reconcileth vs to God as it doth see and rest vpon Christ As a malefactor though his hand will receiue innumerable matters yet as it receiueth the Kings pardon onely it doth acquit him and restore him to liberty so it is with vs condemned ones as our faith receiueth Gods pardon in Christ it doth obtaine remission of sinne and set vs free from feare of damnation The matter obiected may easily be answered if these
persons who can humour them and finde the length of their foote better then such who show more conscience of obeying God Vse 2 Let vs not be in the number of these If thou hast any loue to God loue his children thou doest see like him How canst thou take pleasure and out of thy voluntary conuerse with them who are not sanctified Were the Wife that lyeth in thy bosome without that bodily life thou liuest couldst thou take pleasure to conuerse by her and canst thou hauing the life of God delight thy selfe in such who are dead in their sinnes and trespasses VERSE 16 I cease not to giue thankes for you making mention of you in my prayers Now he comes vnto the fact which standeth of thankesgiuing and prayer his prayer being first generally mentioned then more particularly declared to the end Doct. 1 In this 16. verse marke three things 1. That on heare-say of their faith and loue he is thankefull to God 2. That he doth pray for them 3. The manner that he doth it without ceasing Obserue from the first the graces of God in others must moue Christians especially Ministers to be thankfull to God Paul doth it euery where looke the beginnings of his Epistles yea Christians did no lesse for Paul Gal. 1. vlt. they did glorifie God in him The nature of enuie maketh a man like those who haue sore eyes they are grieued at the spirituall good of others as the soare eye is to see this corporall light An example we haue of it in Cain to Abel but loue doth congratulate reioyceth with thankfulnesse to see truth of knowledge of grace of holy practise 1 Cor. 13. Besides the third commandement doth binde vs to giue honour to God by praising him for these his workes of grace in others If a Schoole-Master bring a rude vntoward Boy to behauiour and forwardnesse in learning we much commend him that he hath wrought so farre on so vndisposed a subiect But how much more is hee to be magnified who doth worke such alterations in sinners dead in their sinnes and trespasses Secondly the nature of ioy is to inlarge the the heart to thankfulnesse Now true Christians especially Ministers can see nothing which doth more glad them then men walking as the truth is in Christ 3. Iohn verse 4. I haue no ioy like to this when I see my children walke in the truth Vse 1 Wherefore let vs all labour to finde this in our selues that wee are thankefully affected to God in the comming on of other it is an euidence of true grace in our hearts Euery thing reioyceth to see the encrease of those who are like to it selfe especially Ministers must praise God in the towardnesse of those who belong to them What naturall Parent can see the outward prosperitie of his children but that he is delighted in it and thankfull to the authors of it Vse 2 Secondly seeing that this is the effect the grace of others hath in the godly what may wee thinke of them who are vexed to see the comming on of others to a godly course yea who will not sticke to curse them by whom they were seduced to this Puritan strictnesse surely that seede of the old serpent is strong in them which doth make them so full of enmity against those in whose hearts the seed of Grace is now sowne through Gods mercy Vse 3 This sheweth Christians what they are to doe Would they haue their Ministers made glad and their hearts inlarged to thankesgiuing Let them shew forth the power of Grace in their conuersation If you stand stedfast saith Paul 1 Thes 3.8 wheras if they lie in grieuous state it doth so grieue their Ministers that nothing can refresh them but their amendment by whom they are grieued 2 Cor. 2. Natural parents are so affected that while their children stand well with them they thinke there is no crosse but if a crosse befall them heere they can finde no content for the time in any thing beside Doct. 2 Obserue secondly that Christians are to helpe each other with prayer especially Ministers their conuerted people God requireth it of all Christians and doth ergo make promises that our prayers shall be auaileable as well for others as for our selues Iam. 5. But Ministers by office are Gods remembrancers must offer incense as well as teach Deut. 33. which our Sauiour likewise did before his offering vp himselfe Iohn 17. The bounty of God doth encourage vs vnto it who hath said that they who haue any thing in truth shall haue more it is but as a pledge of his further grace to be bestowed Againe the Deuill is busie seeking to bring them backe who now are taken from vnder his power we see by wofull experience how many are turned backe from good beginnings we haue need therefore to support them and when Ministers should haue parent-like affections how can they but seeke their good How many wishes will naturall Parents haue about their natural children Wherefore let vs all seeke to God each for other What will we doe for him whom we will not lend a word to for his good Especially let vs Ministers say as Samuel 1 Sam. 10. God forbid I should cease to pray for you and so sinne against God Doct. 3 The last thing is that hee prayed vncessantly whence obserue That we must with perseuerance follow God in those things we pray for This our Sauiour teacheth by those two parables Luk. 11. of him that went to borrow three loaues and Luk. 10. of the widdow following the vnrighteous Iudge There are many conditions in prayer in regard of the persons to whom we pray persons and things for which we pray persons who pray finally in regard of the prayer it selfe as that it should be humble feruent and continuall God doth preuent vs with some things he doth giue vs speedily othersome but there are others againe for which he wil haue vs follow him with continuance before he beâ—oâ—â— them for should we still no sooner aske then receiue Prayer were rather a matter of experience then of faith he doth ergo see it fit thus to exercise our sanctity faith patience thus to trie whether our request come from vnsetled humour or from pouerty of spirit and thirsting desire Thus he doth prepare vs to receiue the things we aske in greater measure for the wider the soule is inlarged in desire the more abundantly God meaneth to fill it in his time Againe by this meane hee doth make vs possesse his blessings with more delight and carefulnesse then otherwise wee would not to mention that wee in our first seeking things are vnfit often to receiue them But heare two questions shall be briefly answered First whether it be sinne alwaies to cease from asking this or that Secondly whether all ceasing to goe on in Prayer doth make our former Prayer fruitlesse To the first I answere not all ceasing but ceasing out of vnbeliefe or impenitencie is sinfull first when
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
his spirit a life of grace which would presently be extinct if he should forsake them Vse The Vse is to let vs see the fearefull estate of the Papists who make Christ and his grace last no longer then till they are as they thinke enabled to iustifie and saue themselues by course of grace according to the Law They account it grace that God would inable me rather then another to come effectually to life Gratia cadit in actum voluntatis diuina non in obiectum but no grace that I come to life as when I might sell a Horse to many it is my fauour that I will sell him to one and not to another but it is not my fauour that hee hath the Horse which buyeth and ergo by force of communicatiue iustice is to haue him Thus they say it is Gods grace that he will haue some to haue life and giue them wherewithall to buy it but that they haue life is iustice not his grace Poore soules thus they forsake their mercies besides that they make mercy to haue nothing to doe at the day of iudgement and life it selfe not to be grace contrary to that which is aboue named Vse 2 We learne hence euer to humble our selues and flye intirely to Gods mercy let vs confesse our selues miserable vnprofitable seruants in a thousand regards hauing nothing but grace to cleaue vnto The arch-Papists confesse that for vncertainty of our owne righteousnesse and danger of vaine-glory it is the safest to trust onely on Gods mercy in Christ surely let vs take the safest way I would neuer trust my soule to them who will not goe the surest way to worke in their owne saluations Doct. 3 Obserue 3. from this he doth wish grace with them when he would wish them the greatest good obserue I say what is the most excellent thing which is to be sought afore all other viz. the fauour of God that his grace may be with vs. To open it before we discourse of it Grace ioyned with pitty doth signifie Gods loue onely so farre as it is a fountaine from whence springeth his pittie to vs in misery out of which mercy he doth when now we are miserable saue vs thus grace soundeth nothing but loue and the obiect of it is more generall for grace is toward vs and euery creature in innocencie and misery but mercy is onely toward vs as we are considered in misery vnlesse the preseruing the mutable creature subiect to fall may also be an obiect of mercy but when grace is put indefinitely then grace includeth mercy in it for mercy is but grace restrained and limited to man as in misery the difference is rather in our manner of containing them then in the things themselues Now wishing them grace out of which came true peace he wisheth three things 1. That God himselfe should be still mercifully and graciously inclined to them for God is loue 1 Iohn 4.16 2. He doth assure them of all effects of Gods grace and loue towards them partly in procuring them all things that were good the grace of the father of lights being as a sunne Psal 84.2 partly in protecting them from all euill this fauour being as a shield wherewith the Saints are compassed about Psal 5.13 3. In grace is included the signification the report of his grace in such sort as that they might haue the sense of it that is the displaying it on their heads as a banner the shedding of it into their hearts the lifting of the light of his countenance vpon them Lam. 2.4 Rom. 5. Psal 4. Thus when we wish one fauour with any we wish him that hee may be in their loue inwardly affected holpen with the fruits of their loue and curteously and kindely intreated in regard of louing vsages which is the signification of their loue for if God should loue vs if he should doe vs good and shield vs from euill yet should he hide this from our sense and experience wee could not haue this peace which is next mentioned Now then we may better see that this loue of God is aboue all things to be desired there is no lacke in this loue no good thing shall be wanting vnto vs nay if euils in our taste be good for vs we shall not want them as the loue of a Parent maketh him when neede is prouide bitter physicke for his childe as well as other contentments No euill shall haue accesse no if things good in themselues be harmefull for vs they shall not haue accesse to vs as the loue of a Parent layeth away a Knife which is a good thing in it selfe out of the reach of his childe for whom it were hurtfull All things which to our sense and in themselues are euill this loue maketh them worke to our good If the skilfull Art of a Physitian may make of a poysonfull Viper a wholesome Treacle no wonder if Gods gracious loue turne euen the diuell himselfe to become a helpefull instrument setting forward our perfection 2 Cor. 12.9 In a word it maketh a little estate great riches euery estate contentfull A little thing giuen as a token of the Kings good wil doe we not prize it more then thrice the vallew of that which is no pledge of his fauour And when the loue of a sinfull man is of such force that many a woman while shee may inioy it feeleth not beggery it selfe not grieuous What a force is there in the grace of God while it is perceiued to make vs finde no grieuance in greatest extreamity Whereas without this were a man in a paradise of the earth with all the good of it all were nothing There are Noble men in the Tower who may ride their great Horses haue their Ladies fare deliciously want not for wealth yet because they are out of the Kings fauour no wise man would be in their coates none esteemeth their state happy How much more then are all things of no value if they be possessed without this fauour of which we intreate Psal 17.15 Psal 4. Psal 63. This grace is our life it is better then life As the Marigold openeth when the Sunne shineth ouer it and shutteth when it is with-drawne so our life followeth this fauour we are enlarged if we feele it if it be hidden we are troubled Finally that which the Kings fauourable aspect doth in his Subiect that which the Sunne and Dewe doe in the creatures of the earth which they make to smile in their manner the like doth this grace through all the world of spirits who feele the influence of it Vse 1 Which doth let vs see their fearefull estate who walke in their naturall conditions children of wrath neuer seeking to be reconciled to God If we stand in mans debt and in danger of the Law we will compound the matter If we are faulty towards some great person out of fauour O how will we turne euery stone vse the mediation of all we can to
my soule Psal 66.16 I will daily tell of thy righteousnesse We count it ingratitude in men when they will smother benefits and neuer be knowne to other of whom they haue receiued them 3. There must be an endeauouring of requiting Gods loue by answering his benefits with thankefull duty by walking worthy of them What shall I repay the Lord for all his benefits vpon me Thus wee count him vnthankfull who doth not bend himselfe to requite loue with the like so farre as ability reacheth Now for meanes disposing vs this way we must labour first to know and keepe in remembrance Gods benefits that which is forgotten is not knowne for the present nothing vnknowne affecteth or moueth the will A danger vnknowne maketh vs not afraid a benefit vnknowne maketh vs not ioyfull or thankefull Hence it was that holy men often made Catalogues of Gods benefits and repeated them to their soules See Psal 103. My soule praise the Lord forget not all his benefits Secondly Men must labour their hearts to a sense and feeling of the worth of the benefits which they enioy for not hauing benefits but esteeming and knowing the worth of them maketh thankefull Now in this we greatly faile for our corrupt natures heede nothing they enioy like the eye in this regard which seeth nothing that lyeth on it but taken away some distance doth brightly discerne it So we when good things are taken away know them well which we see not to be such benefits while we enioy them Againe the plentifull vse of the best things breedeth a satietie and maketh them no dainties And hence it commeth that good things which are commonly and constantly with vs are not regarded Let vs therfore the rather practise this second rule for the neglect of it maketh vs want our comfort while we possesse things for who can take ioy in that he esteemeth not and it maketh vs haue double griefe when now they are remoued for then the conscience of our carelesnesse doth bite and sting vs. A third rule is still to labour to be poore in spirit and keepe the conscience of our owne vnworthinesse that we may still know our selues to be lesse then the least of Gods mercies as Iacob said Hunger is sauce which maketh euery thing well tasted So this pouerty of spirit maketh the least blessing seeme great toward vs. The humbled poore take the least scraps thankfully Vse 1 The Vse of this is first to rebuke our deadnesse in whose hearts are no affections in whose mouthes are no words magnifying the Lord for his continuall mercies If men doe vs small fauours especially if they be of countenance and authority O how we thinke our selues beholding our mouthes runne ouer in speaking of their courtesie we giue them a thousand thankes we professe our selues at their commands Out alas that being thus one to another wee should offer God such measure as we doe But this exceedeth all the rest that because God doth constantly continue to vs benefits that therefore we should slacken our thankfull duty If one giue vs 20. pound one time onely we thanke him but to giue it vs yearely for twenty yeares together this is farre more thanks-worthy to giue it vs as an inheritance for euer this is most of all obliging vs Thus it is with Gods benefits which hee constantly leaseth out to vs and maketh them as it were a free-hold with vs. We for these euen in this consideration should most extoll him Vse 2 Let vs in the second place stirre our selues vp to be thankefull It is Gods fine and rent euery thing which he requireth for his benefits Call on mee in the day of thy trouble I will deliuer thee and thou shalt glorifie me We would not forfeit any thing worth the holding for non-payment of rent Let vs take heed lest for want of thankefulnesse we giue God occasion to re-enter and dispossesse vs of all good things we enioy The God and Father of our Lord Iesus Christ Doct. 2 Obserue first particularly that euery Christian heart is to magnifie God in that he hath beene the God of Christ our Lord. This doth the Apostle who doth not say Blessed be God the Father for blessing of vs but first Blessed be the God of our Lord Iesus Christ Before hee commeth to consider what God was to himselfe with the rest of beleeuers hee doth extoll him for that hee was to Christ the head Which doctrine before wee can prosecute profitably it is fit to vnfold what this doth comprehend to be the God of any for this opened we shall conceiue more cleerely the equity of this that wee are to be thankefull in this regard This is a fundamentall fauour whence all other doe spring and it conteyneth the eternall loue of God louing vs and predestinating vs to supernaturall happinesse as likewise euery subordinate grace by which it is executed First therefore the fore-knowledge and predestinating Christ as man to the grace of personall vnion and glorious office of a Mediatour of which we haue 1 Pet. 1.20 this commeth heere to be conceiued I haue sheepe that are mine which are not of this sheepe-fold saith Christ where we see that we are Gods Ioh. 10.18 Heb. 2.10 Heb. 7.26 Heb. 4.89 and God ours before we are called euen by predestination Secondly Christs calling of which is spoken Hebr. 5.1 and the confederation entred with our mediatour wherein God required on his part the fulfilling of righteousnes so far as serued to qualifie his person that he might be a fit high Priest Isa 53.10.11 and especially the offering his body that is his soule and body by the cursed death of the crosse wherin God promised on his part that he would be with him to strengthen him and deliuer him from all euill and to crowne him with glory yea that all his seede should be blessed with righteousnesse and life through him The Scripture is plentifull to prooue that it is all kinde of blessednesse to haue God for our God Now then if we be members with Christ our head haue we not cause to be thankefull to God euen in this respect that he hath been and is his God The ancient Church did magnifie God that hee had made himselfe the God of Abraham Isaak and Iacob their forefathers how much more reason is there for vs to glorifie him in this regard that he is the head of Christ our Lord Againe if any man should helpe and deliuer from great euils some of our friends should doe them many fauours would we not returne them in this consideration thanks and much commend them If Christ be deare vnto vs we must needs blesse and praise the Lord inasmuch as hee hath beene a God assisting preseruing and is a God glorifying our Lord and Sauiour In the head of Christ lay all our happinesse had not God beene a God to him and couered it in the day of battell wee had all of vs perished all our supernaturall happinesse stood and
fell in him Vse 1 We may make a double Vse of this one of instruction in Doctrine the other respecting manners for seeing Iesus Christ hath God for his God hee hath as well a created nature within his person as the increated nature of God he could not be a proper Sauiour of vs were he not God hee could not haue God for his God were he not a creature For the Sonne of God as God could not be predestinated to the personall vnion which the humane nature comming from without was onely capable of Againe he did need no protector nor blesser he did need a God in these regards as man Vse 2 Secondly wee must hence be stirred vp to magnifie God for that hee hath beene and is vnto our head Wee see in the naturall body the members ioy in the good of the head yea they preferre it before their owne for hence it is that if one strike at the head the hand will ward the blow though it be quite cut off Thus if wee were such members to our Christ as we should be we would more reioyce and magnifie God for that hee hath beene and is to his Christ then for that which hee worketh for our selues If wee loue not and extoll not the God of Christ in this respect that he is a God to him it is a signe wee beare not that loue to Christ which we should And Father of our Lord Iesus Christ Obserue secondly that we are to magnifie God in this regard that hee is the Father of our Lord This respect is heere placed in order of nature duely for it floweth from the other God is not first the Father of Christ in regard of his humane nature and then his God but because hee was of his owne accord the God predestinating the humane nature in Christ to the personall vnion therefore he commeth to be the Father of his Sonne so farre as hee subsisteth in flesh As we are not first the children of God and then come to haue him for our God but because God hath freely set his loue vpon vs and beene our God so farre as to predestinate our adoption Ergo he commeth to be our Father and we his children That Christ therfore as man or in regard of this extrinsick nature is the Son of God it commeth from the grace of predestination Yet we must not thinke that this doth make in God the Father a double generation for as the respect of fatherhood is not multiplied from hence that his Sonne is now single now married so Gods generation is not multiplied in regard that his Sonne sometime onely was in the nature of God but now is married by an indissoluble personall vnion vnto our nature To come vnto the Doctrine Doct. 3 If wee see Christ to be the fountaine of all our happines how can we but blesse him who is the Father of him We see that all Generations call the Virgin blessed who found Grace so far as to beare him how much more therefore must our hearts be farre from neglecting to extoll him who is the eternall Father of our Lord Yea the hearts which doe affect Christ doe blesse those that publish his name and haue any though the least place about him If we see any whom we loue and admire for their excellencies wee account those blessed who any way belong to them Thus the Queene of Sheba accounted the seruants of Salomon happy men Nay there is nothing so meane which doth any way enioy this or that excellent thing but we esteeme it blessed Dauid admiring the beauty of Gods Tabernacle did almost emulate the happinesse of the Swallowes who might yet make their nest neere the Altar Hee counteth all that haue accesse to it and that doore-keeper who dwelleth in it exceeding happy Againe we see that if any be more markeable for wisedome valour fauour with their Prince if any be a deliuerer of his Country oppressed will not ciuill men pronounce the Parents of such children thrice happy Vse 1 Wee shall therefore neyther shew our selues to haue Christ in due admiration neyther to be heauenly minded hauing vnderstanding of things heauenly if wee can thinke of the Father of Christ without magnifying of him in this respect Who doth not glorifie God in that he is the Creator of this aspectable world which we behold but in being the Father of our Lord and Sauiour his honour is much more displayed the rather let vs striue to magnifie God in this respect because wee shall then assure our hearts that we loue and honour our Lord and Sauiour Iesus and that we haue Vnion and Communion with him as head and members for where fellowship is there is coniunction Then shall our praises be distinguished from Iewish and Heathenish doxologies which sound not in them a sillable of Christ Iesus If we looke at God the Father wee haue reason to laud him in this regard for it is the greatest manifested glory If wee consider Christ we are bound to it for who can thinke honourably of him that is begotten but will honour the begetter in regard of him If at our selues we may gather from that hath beene spoken arguments enough obliging vs to this duty I speake the more to this point for the loue of Christ Iesus is cooled yea almost extinct euen amongst Christians Now followeth the second argument from that which God hath done by vs in Christ Where first wee are to consider the action of Gods blessing Secondly the Persons blessed Thirdly the blessings themselues set downe by enallogie of the number and metonymie of the cause blessing for blessed benefits which are described from the quantity and kinde of them with all spirituall blessings Fourthly the place whence those blessings come and where they are reserued heauenly places Fiftly and lastly the fountaine in Christ First it is to be marked that hee had in his heart an apprehension of Gods blessing him with these faithfull ones he wrote vnto before hee breaketh forth to blesse God Doct. 4 Obserue then in generall that the sense and knowledge of Gods blessing vs is it which maketh vs blesse God againe Looke through the thankesgiuings of Dauid and others you shall finde that the conscience of some benefits receiued from God did mooue vnto them I will praise thee because thou hast exalted me Praise the Lord my soule who hath forgiuen all thy sinnes c. Psal 36.70.3 that receit of benefits is the foundation of thankefulnesse When the Leper saw himselfe cured hee returned and gaue thankes As S. Iohn saith in Loue We loue him because hee hath loued vs first 1 Iohn 4. So in blessing Wee blesse him because wee finde that hee hath blessed vs first As a wall cannot reflect light and heate from it till the Sunne hath first shined on it and as an Eccho cannot resound any thing to vs till wee haue first spoken vnto it so till our God hath spoken his blessings to vs we cannot resound blessing
to bring vs to that life which is aboue nature therefore sometime Gods choosing is expressed by louing I haue loued Iacob and hated Esau that is not yeelded Esau that measure of loue which the Hebrewes called hating But there is a further thing in Election which doth difference it from loue and that is a respect which is in this loue whereby it is caried to some Actio collatiua vt intrinserae formalitatis reiectionem cennotans before other some it so loueth some that it reiecteth other some from hauing part in it Deut. 7.7 I haue loued thee and chosen thee Should God haue loued euery reasonable creature to life there had beene loue to all but election of none he who taketh all maketh no choise of any therefore God maketh it a different thing I haue loued thee and chosen thee Some make this all one with that fore-knowledge mentioned Rom. 8.29 and it cannot be denied Rom. 8.29 Expounded but knowledge is often put for loue and approbation and that God knoweth his Church and chosen far otherwise then other things euen as a man knoweth all his goods and substance but his wife and children after a speciall manner Neuerthelesse it may well note that knowledge which is in order to this action of Gods choosing whether going before it or comming after it If we haue chosen any to any thing we know whom we haue chosen and if we are about to choose any we know whom we are about to choose So God doth not onely know whom he hath chosen which knowledge to our manner of conceiuing doth follow the act of his will now being put forth but he doth know whom he is in choosing or about to choose and this doth goe before to our vnderstanding And this I thinke the meaning of fore-knowledge in that place Such whom he did fore-know to be the persons whom he would choose such hee did predestinate and thus that place 1 Pet. 1. ver 1. may be more fitly resolued where he saith the faithfull of the dispersion were chosen according to fore-knowlege Now God the Father is said to choose not that the Sonne and Spirit choose not also for if three of vs had but one will common to vs all one could not will any thing which the will of the other two should not also will because the Sonne sustaineth the person of one elected the Spirit is the witnesse sealing this grace to our hearts As the Father is often alone named in inuocation not that the other persons are not to be praied vnto but because the Sonne is considered as the mediator and the Spirit as the Schoole-master teaching vs what to pray as we ought therefore the Father onely is expressed Vse 1 Wherefore this benefit being matter of thanksgiuing let vs labour to acknowledge the goodnesse of God this way We will thanke men euen for the good meanings and purposes we perceiue them to haue toward vs though they haue done nothing by vs. When Dauid leaped reioycing in spirit before the Arke what was before him That God who had chosen him had reiected the house of Saul from ruling ouer his people How should we reioyce in spirit to thinke that God hath elected vs to an eternall kingdome from which many no way our inferiours are reiected If any show vs common countenance we doe not so much respect it but if they admit vs into such peculiar fauour as they will not communicate with any who are not their best beloued then wee doe highly esteeme it To be taken vnto this riches of grace this so restrained fauour in which the greatest part of man-ktnde haue no part how should it affect vs Doct. 2 The second Doctrine Who they are of whom we may say that they are elect euen such who haue true faith and holinesse As we may know Faith so we may know Election If we see in iudgement of charity that any hath a faith vnfained and true endeauour of holinesse we may in iudgement of charity say that such are elected Thus Saint Peter and Iohn may giue the name of Elect to the members of the visible Churches to whom they write If we know by experimentall certainty or by faith that any haue true beliefe and holinesse we doe in the same manner certainely know that we or they are elected Thus we may by Faith know that in euery true visible Church there are some elect of God because the word teacheth that where God giueth his word there are some Saints whom hee will gather and edifie some ground good where he sendeth his seedes-men Thus we may know certainely our selues elect because we may by certaine experience know our selues to haue Faith If I see one put into the office of the court of Wards or into the Treasurors Place or so I know that such a man was the man whom the king had chosen with himselfe to haue the place So when God now hath by faith and sanctification taken one out of this world we may know that he was chosen forth of the world vnto life things may be said to be when now their being is made manifest While a babe is in the womb we know not what is there conceiued but when we see a man-childe borne then we know that such an one was conceiued So when the babe is borne when the being of faith holinesse are apparant we may say that such a person before all worlds was conceiued in the womb of Gods secret Election We may know a will secret three waies 1. If a man will himselfe tell vs. 2. If he will write to vs. 3. If he doe this or that we know then by euent he had a will to such matters which now we see him execute So here God may speake by extraordinary reuelation which hath beene the priuiledge of some few 2. God may make his will knowne by the ordinary enlightning of his spirit which is that vnto the minde as a word is vnto the eare We haue receiued the spirit to teach vs to know these deepes of Gods gracious purpose towards vs 1 Cor. 2.12 by the letter of his word that golden chaine Rom. 8.29 If I be sanctified with the diuine nature in which glory is begunne I am iustified if iustified I haue beene called according to purpose if called I was predestinate if predestinate to meanes I was foreknowne as one whom God would choose to the end euen to glory 3 When I see my selfe set a part by God from the world the euent doth tell me God chose me from amongst others When I loue God come out of the world choosing him as my portion then I may know he hath loued me first and chosen me euen as I know a seale hath beene set there where I behold the print of it One may obiect that God onely knoweth who are his Ans God onely knoweth by himselfe who they are whom he approueth for his own but with this may stand the knowledge of such
to whom God reuealeth it as none but the Son knoweth the Father such to whom the Son reuealeth it 2. God onely knoweth his celectiuely taken that is the whole vniuersity of his chosen no meere man nor creature doth in this sense know who are Gods Obie Could we know that we haue true faith holines we might know our Election but wee cannot for many who haue them not thinke they haue them many who haue them in some sort fall from them many who haue them so as they shall not faile yet may misse in iudging of their estates as Peter If all should forsake thee c. To this I answere First though a man dreame he eate or be in this or that condition and be deceiued yet a man who is that or that waking doth know it and is not deluded So here though the dreaming man who is a sleepe in sinne may mocke himselfe the man who is awake and walketh with God is not mistaken To the second I answere Many who haue temporary graces fall from them but this letteth not but a man who hath that grace which maketh the heart honest may know that his grace shall abide and is such as shall be accompanied with perseuerance Because some thinke counterfeit money good siluer it followeth not but that we may know that which is good from that which is otherwise Finally though a true sanctified man may be deceiued in iudging of his measure of loue or strength it followeth not that therefore hee cannot iudge at all truely of his estate I may be deceiued in iudging how wise I am how strong but not in iudging that I liue haue sense moue so it was with Peter But this is by the way Vse 1 The Vse of this Doctrine is to let vs see that we may come to know our Election If we finde that our hearts haue that faith on Christ by which they are purified he who may know he hath that faith which is the faith of the elect he may know he is elected also Wherefore let vs striue to make our election sure We will diue into the affections of men we cannot be at rest till wee know how they are minded toward vs. What beseemeth a childe more then to labour that he may know his fathers goodnesse to him We should seeke to God to witnesse to vs by his spirit this grace to make vs vnderstand it through the word we should trie our faith and sanctification this is the counterpane written out by the originall copie that will of God within himselfe choosing vs to holinesse The want of this paines maketh some that they come to call in question Gods loue election yea whether euer they had grace yea or no. Should any corporation choose vs to any place of dignity profit we would quickly learne it and if wee had but an inckling wee would not rest till we had found the whole matter I would faithfull soules were as wise in this matter Vse 2 They are hence rebuked who thinke that those that are elect cannot be knowne that it is presumption to goe so farre But shall wee giue thankes as Paul doth for that we doe not know besides are we bid to beleeue the Gospell a part whereof this is we must not be proudly arrogant to thinke wee can search these things to the full for to see things vnuisible and search things vnsearchable are a like vnpossible We must not therefore be arrogant aboue that is written nor yet vnthankefully negligent so farre as to neglect that which is written for our instruction In him Doct. 3 Obserue in what order we are chosen This grace of election beginneth first with Christ our head and descendeth to vs in him it noteth the order in which we are elected not the cause of election wee must not thinke that wee are first elected and that Christ then by occasion of our fall is elected no he is the first begotten amongst all his brethren hauing the praeeminence He was sealed and set a part to be the Prince of our saluation to the glory of grace before for nature that we were elected Hee was fore-knowne before the foundation of the world 1 Pet. 1. The wise prouidence of God doth dispose euery thing so much more principally and timely by how much it is more excellent Hence it is that it doth not thinke of electing predestinating vs who are as a body and come by occasion to thinke on him who is the head afterward 2. We are predestinated to be made like vnto him Now that master picture and first patterne is before that which is drawne by it and done after Christ was the chiefe patterne of the election of grace And looke as it were an vnnaturall thing for the feete to come forth of the wombe before the head So for vs to come forth of this wombe before our head to me seemeth very preposterous yet I say though he is first chosen to that glory which became him as a head he is not the cause why we are chosen Euen as the first Adam is not the cause why God did loue one so that I should be a man and haue this naturall life and being though in and through him I come to haue this being So Christ is not the cause why God would haue me rather then others haue this being and life aboue nature though I attaine to and receiue this being in him for his sake and through him The loue of God as immediately commeth from himselfe to me as to Christ this loue whereby he would haue me to receiue supernaturall life and blessednesse with himselfe But here two weighty Obiections are to be answered for hence two erroneous conclusions are inferred in this wise Obiect 1 The first proueth that we as elected are now considered as fallen into sinne Those who are chosen in him whose promise and exhibition commeth in after sinne they are considered as now in sinne before they are chosen But we are chosen in him c. Rep. The first part is not true as which presupposeth that things are in Gods intention in the same order in which we see them in execution Things in their materiall existing haue one order in their intending another I want a house to dwell in I must hire or build one I cannot get any let to me say I well then I intend to build me a dwelling house I cannot without workemen I intend in the third place to hire Carpenters and Masons but because my workemen can doe nothing without matter hence I decree to prepare stone wood Now in executing I first set stone and wood the matter then I hire workemen then I rayse the frame then I enter and dwell in it In order of materiall existing Christ is reuealed promised exhibited after sinne but he was intended before sinne the Apostle reckoned the order in which things exist 1 Cor. 3.22.23 the world you the Elect Christ God but he giueth vs to vnderstand the
order of intention first God intendeth his owne glory then Christ then the Church then the World He who is elected and fore-knowne to be a Lambe taking away sinne a mediator redeeming from sinne and death he is elected himselfe after sinne foreseene and by consequent all in him But Christ is so foreknowne and elected Ergo. I should deny the first part of this reason for I see not why God should not choose predestinate him who should saue his chosen from sinne before he decreed or ordered that they should fall into sinne It is no ill prouidence to prepare my salue before I will let my childe out himselfe But some may say If God doe first appoint Christ to redeeme from sinne then hee must procure the being of sinne and so be the author of sinne Beside that this were nothing but to breake ones head that I may after heale it To this I say that it is good that sinne should be as Austin saith and that which is good so farre as it is good God may effectually procure it Praecipiendo mouendo non quiescendo consentiendo Hee is said to be the author of those things which he commandeth and worketh mouing the heart by habits which himselfe infuseth Ergo cannot be said to be the author of sinne If a man make a gash to prooue the excellency of some healing balme I see not why God may not prepare and giue way to the sinfull fall of his creature especially seeing hee knoweth how to mend better then his first making To the second part of the reason might be answered that Christ was not primarily and immediately chosen and predestinated a Lambe a Mediator of redemption but a Head and Prince of saluation who should saue all to the glory of Grace Now being chosen to this end hee is by force of this hee is chosen vpon sinne falling forth to be a sacrifice a Lambe taking away sinne for hee who is chosen to the end is chosen to the Meanes The second thing hence inferred is that foresight of Faith and perseuerance in it as a necessary condition before we can be elected Such who are chosen in Christ such are now fore-seene beleeuers when they are chosen for none are in Christ but such as beleeue But wee are chosen in him c. The first part of this reason is denied with the proofe of it There is a double being in any thing Virtuali continentia Actuali in existentia the one in vertue the other in actuall existing In the roote of corne there is blade eare in vertue but in haruest time the eare and blade are as it were actually hauing their existence in with the root So we are two waies in Christ First in vertue inasmuch as by force of Gods Election wee shall in time haue life and being from him Secondly when now by faith we come actually to exist in and with him who is the roote of vs. Now the first being in Christ requireth not faith but the second the first being heere to be vnderstood To the second part wee deny that this or any text saith we are chosen being now by faith in Christ for this sense maketh in Christ to belong to the obiect of relation whereas the scope of this place doth necessarily make it belong to the act of electing in this manner as for example He hath chosen vs in him viz. Iesus Christ my selfe with you Thus we might heere take occasion to discusse these two great questions 1. Whether man as now fallen be the subiect of election 2. Whether Election is of such who are in Gods foresight faithfull But I will handle the first in the next Doctrine the latter in the last conclusion or doctrine of this verse From this then that wee are beloued in Christ as our head wee may gather our happinesse O how firme is that coniunction which is begun in such a head who is God with God blessed for euer If Kings beare good will to some family if his loue begin in some chiefe one who is with him at Court as his speciall fauourite it is so much the firmer to all the rest of them Thus here how firme sure is his loue to vs whom he hath loued to life in Christ our Head and eldest brother who is his naturall Sonne from whom it is impossible that his loue should euer start and when it is sure to the head can the body be forsaken Doct. Before the foundation of the world Obserue what ancient loue the Lord hath born vs in Christ it is not of yesterday but before all worlds that his loue rested on vs electing vs to saluation such as should stand with the praise of his glory 2 Tim. 1.9 There is mention of Grace giuen vs before all worlds Ioh. 17.24 Make it manifest that thou louest them as thou louedst mee before the foundation of the world I haue loued thee with an euerlasting loue saith the Prophet Earthly men will purchase to themselues and heyres when it is but a possibility whether they shall haue heyre of their body yea or no. Againe they will shew their care of posterity while yet they are vnborne by making sure intayles But our Father of all the Fatherhood in heauen and earth doth when wee were but possible creatures before him loue vs to this end of supernaturall blessednesse for by this phrase I take not onely eternity but the degree of order in eternity is noted that for order before the being of the world was willed by him hee did shew vs this grace of choosing vs to life Heere therefore is fit place to consider of that question Whether God foreseeth man as fallen before he elect him The question I should answer negatiuely but in determining of it we wil consider 1. The arguments which affirm it 2. The reasons which deny 3. Wee will shew what we take to be the trueth in this matter answering the arguments which are here propounded to the contrary 1 First then the execution is vrged to prooue our Election after sinne Those whom God now fallen into sinne iustifieth saueth and condemneth those now being in sinne he chose to saue and decreed to condemne But God saueth and condemneth men now fallen into sinne Ergo. 2 Those who are chosen out of mercy and reprobated out of Iustice they are now foreseene in misery by sinne But our Election is out of mercy and reprobation is out of Iustice Ergo. 3 Those which are not or haue not any way being they cannot be elected or reiected But before Decree of Creation men are not Ergo. The first part is plaine that which hath no being can haue no affections that cannot be thus or thus which is not at all 4 That which maketh God first decree mans reiection to the glory of his Iustice before his being or corruption is considered that is absurd But this Doctrine of choosing and reprobating before mans fall doth so Ergo. 5 That which maketh God
maketh him not hauing all sufficiencie in himselfe and as it were imperfection in his vnderstanding to goe forth of himselfe seeking knowledge from things without him as we doe so is it for his will to looke at things without himselfe that thereupon hee may determine his will Argument 7. That Election and reprobation which are shadowed in the persons of Iacob and Esau that is the true election and reprobation But election and reprobation of persons yet not actuall existing but in some kinde possible of persons without merit or demerit are shadowed forth Ergo. Argument 8. That election and reprobation which make God a Potter framing his clay from his meere pleasure to contrary ends of honour and shame that election and reprobation are of man before his fall These latter reasons doe more sway with me and seeme to me far more vnanswerable For I cannot see how God can be thought to haue had other ends without many absurdities as for example 1. Without holding he may suffer defeasance in the intentions he purposeth and by his prouidence endeauoureth 2. That God is mutable going from one intention to another and that his will is not effectuall in euery thing it willeth that his will doth on fore-sight of some thing in the creature determine it selfe to that to which of it selfe it is not determined Secondly I hold that the surest way tracing truely the order of things in Gods intention is to marke well the existing of them in execution Now we see first the world was made Secondly man and so Gods chosen were brought forth in their naturall being holy blessed capable of life if their wilfull defection hindred not Thirdly They were permitted to fall into sinne and misery Fourthly They are by Christ deliuered from this misery being called iustified glorified Fiftly Christ glorious as a mediator Sauiour of Gods chosen to the glory of grace or mercy Sixtly God his mercy glorious who chose and predestinated Christ that he should be made euery thing to vs. In intention then this order is to be kept 1. Himselfe or his glory in the manifestation of his mercy 2. The glorifying his Christ with supernaturall glory 3. The bringing vs to supernaturall being and glory with himselfe through Christ Now because he may bring vs to supernaturall glory to the praise of his grace and mercy either by keeping vs from misery or permitting vs to fall into sinne and misery and restoring vs out of it to more blessed estate then euer it is plaine that he purposed so to worke by his permission that we should wilfully through our owne default runne our selues into sinne and misery Now because such whom he will bring to supernaturall life and being must first haue naturall life and being 1 Cor. 15.46 and for that man must first be naturall then spirituall and because that which he purposeth to permit to fall into sinne and misery must be holy and happy Ergo he purposeth to make man to make him holy not knowing any misery Lastly because he that will haue man thus made must haue some fit place fitly furnished in which such a creature might be placed ergo he decreeth to make this world which we behold Wherfore approuing the latter arguments I will come to answere the former and so passe from this question To the first Obiection Such as men are when God executeth saluation such he elected or decreed to saue If this proposition be vnderstood in this sense Such men are fore-seene when now God chooseth them to saluation it is false for it maketh Gods election finde such as it doth take fitted to saluation and not make them such as are fit by meanes predestinate For this reason proueth a man not onely fore-seene in sinne but fore-seene as perseuering in faith before Gods decree to elect him to saluation for in time such onely are saued who perseuere It maketh Gods decree choosing some persons to this or that end presuppose euery thing which after commeth in before the end be attained But in this sense such whom God saueth in executing saluation such be elected to saluation In this sense I say he elected those who should become such and such by his predestination not those who were fore-seene such before his election in this sense it is true and inferreth nothing against our assertion The reason why this latter is true being this because God choosing any to the end doth choose him to the meanes also But they Obiect either hee must choose to saue such as now in time hee saueth or this execution differeth from his decree but it doth not Obiect 1 I answere to the first part of the reason the consequence is faulty because it reasoneth falsely from a part of the decree as if it were the whole in this sense God considered not these such and such when he elected them to saluation as they are when now they are saued ergo his Execution differeth from his Decree Whereas they should reason Those whom God neither fore-saw such when elected them nor predestinated to make such as now they are when they are saued those are saued otherwise then God decreed for the decree of God is as well of the meanes as of the end Obiect 2 To the second I answere The first part is false and the reason of it is viz. that mercy and iustice can doe nothing where it seeth not sinne and misery for mercy may worke where there is possibility of misery either by preuenting the enterance or by decreeing to saue and deliuer from that misery which by permission shall befall the creature and though reuenging iustice cannot by way of execution yet I see not why God may not out of loue to the glory of his iustice passe by some intending to glorifie himselfe in their iust punishment for what show of iniustice is in this act of God most iust I intend to be glorious in the iust punishment of such and such It is one thing to make a iust intendement another thing to make an vniust execution It is answered to the second part that Election is out of grace 2 Tim. 1. Paul saith by Onesiphorus the Lord shew him mercy in that day In diuers respects the same thing called by different names And whereas it is said that reiection or reprobation is an act of iustice it is denied seeing it is an act of Gods dominion liberty or holy self-selfe-loue whereby he loueth the glory of his iustice in the manifestation of it rather then a formall act of iustice her selfe as likewise the permitting the fall was not one act formally from mercy or iustice but by wisedome and prouidence making way that both mercy and iustice might exercise their proper workes about the creature Obiect 3 The first part is not true looke as God may call the things that are not and loue some things possible before other so farre as to giue them being not other So he may elect or reiect euen a creature as it
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
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
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
thing who hath made all things in heauen and earth serue as their end to which they may be reduced Doct. Secondly obserue that he doth generally intend his praise of his grace in all such who are predestinated by him that which God doth out of his grace must needs be to the glory of his grace But hee doth elect and predestinate vs out of his grace We see that if one doth this or that in wisdome he is praised for his wisedome which in this or that he hath showed So in any other vertue thus it is those things which God doth out of his grace hee must needes intend to haue his grace notified in them and to haue it being knowne admired honoured praised accordingly Againe those things which God doth out of iustice though diuersly iustice from which they come shall be glorious in them yet all that iustice doth is reduced to this as the iust supreme end euen to lend a voice to the riches of Gods glorious mercy which he sheweth the vessels of mercy For looke as in vs the actions of inferiour vertues which commend the vertues they come from they are seruiceable in some sort to actions of superiour vertues Ergo what my temperance doth vpon the Sabbaoth it doth it for religion sake that my deuotion may more fully and fruitfully occupie himselfe so would God haue vs conceiue in his dispensation that what his iustice doth it is such that in some sort it hath a respect to and is seruiceable to this most supreame end this praise of his grace this is it in which he most delighteth Euen as vertuous Kings after the matters of God affect aboue all things to be had in honour for clemencie and bounty so it is with our God King of Kings all he doth is to this end that his grace may be made manifest vnto his greater glory Men indeede may looke at praise as a spurre but not driue at it as their highest end nay they may not seeke it but for a further end Gods glory the good of others their owne due encouragement But God may seeke his glory as his vtmost end because hee is not in danger of Pride as man is and there is none higher then himselfe to whom he should haue respect this maketh him when he sheweth himselfe to Moses proclaime this in himselfe without comparison aboue others See the place Vse 1 The Vse of this is first to stirre vs vp to glorifie him in regard of his grace to vs How will seruants who belong to bountifull Lords commend them for their franke house-keeping liberality to the poore bounty to their followers So should we neuer cease to haue this grace in our hearts and mouthes to his glory who hath shewed it Let vs not be like those grounds which swallow Seede and returne nothing to the Sower They are not the children of grace in whom God obtaineth not this end for all such as belong to his grace he hath chosen them to this end that his grace should be knowne praised and magnified by them Saint Paul I thanke God in Christ Rom. 7. Praise be to God in Christ 1 Cor. 15. Blessed be God euen the Father 1 Pet. 1. If the light of Gods graces shining in men must make vs glorifie God in them how should this most high grace of God before all worlds thinking on vs for good how I say should it be extolled of vs When the loue in a good man must be glorious in our eyes yea seeing his predestination hath so wrought that all things shall worke for our good let vs in euill as well as in good praise him hee loues in euery thing loue it selfe Euen as waters come from the sea and returne againe to it So from this Ocean commeth euery blessing and euery benefit should by praising this grace be resolued to it Vse 2 This Doctrine hath Vse for confutation If this be the last end and the direct and immediate end of all God doth toward his children then it cannot be that their life of glory in the heauens should be giuen them from the hand of iustice For if that should next of all and immediately be giuen them from iustice then the last things to which Gods predestination should come is the glory of Gods distributiue iustice Aeque proximè immèdiatâ—o If they say God doth giue it as an act of grace and iustice I answere then God hath not done all in election and predestination to life vnto the glory of his grace but to the ioynt glory of his grace and iustice Againe it is impossible that God should alike immediately giue life ioyntly from grace and iustice For if grace giue it freely iustice cannot together giue it as a matter due by meritorious purchase God may as possibly condemne the same man both out of reuenging iustice and mercy at once as he can giue a man life at once both from free grace and distributiue iustice for mercy and reuenging iustice are not more opposite then grace is to distributiue iustice Againe we see them confuted who thinke that God propounded an indefinite end about his creatures destinating his creature to his glory in a manner indefinite whereas we see in the highest acts of Gods counsell the Scripture mentioneth God is testified to haue his end not in generall but specified as it is here the praise of his glorious grace Beside that God cannot propound ends indefinitely for this supposeth that God may prouide for some particular end and be frustrated in it that he dependeth on the will of man in his decrees touching his glory in this or that particular manner that he doth not see in that instant moment or signe of his eternall act whereby he did decree to make When he doth decree to make his creature to what particular end hee shall bring him onely hee is sure in some kinde or other to haue his glory Doct. Obserue thirdly from this he saith Of the glory of his grace And so the other attributes of God are his essentiall glory a most glorious Essence In earthly things that is a glorious body which is light some radiant hath a kinde of luster Ergo Saint Paul saith there is one glory of the Sun another of the Moone and Stars making these lightsome bodies subiects of glory Thus it is a property of a body glorious to shine as the Sunne needes then must God be essentially glorious who dwelleth in light who is light it selfe such as that to it there is no accesse such as that the Seraphims conscious of their infirmitie doe veyle themselues before it The light naturall which this bodily eye seeth the light of reason of grace it selfe all are as nothing before this light When Moses said Lord shew me thy glory Exod. 33. the Lord said I will show thee my excellency And what was it Euen his grace mercy bounty long-suffering c. Exod. 34. Vse 1 I name this by the way to
to God ward is taken out of it as it is in the hanging due to a murtherer who heard before time of execution is conuerted and Baptized in which case if the abiding of the punishment doe not let but forgiuenesse may be full and free why should the remaining of punishment argue in the other a partiall remission onely Vse 2 Secondly this doth let vs see what thankfulnes we owe to God Should one forgiue vs some great debt or should one passe by some prouocations at our hands full of indignity as Dauid did at Shemeis sometimes how would we tell of their loue and set it forth But what indignities haue we offered our God what debt stand wee in to him the greatest debt of a thousand talents O then we should loue much be much thankfull The want of this maketh God sometime hide the sense of forgiuenesse from vs euen as when plenty maketh â—s blessings no dainties he doth take them from vs that wee may seeke after them and learne to enioy them with greater thankefulnesse Thirdly let vs like children imitate him forgiueing each the other as he for Christ his sake hath forgiuen vs. But of this hereafter Now he commeth to the second benefit which seemeth heere annexed not so much to begin a second branch of his enumeration as to make vs conceiue aright of the order in which wee come to receiue remission from grace viz. to preuent vs that wee may not thinke that in the first place forgiuenes is bestowed because that was first named but that we receiue pardon from grace when now that rich grace of God abounded toward vs in giuing vs wisedome and vnderstanding Thus I conceiue the coherence Now the points which are to be marked in this matter are these First the abundant Grace of God the principall cause of it Secondly the Persons to vs who haue found in him remission of sinne Thirdly the benefits in which this rich grace had formerly abounded in Wisedome and vnderstanding and these are in the 8. verse Fourthly the manner of working these benefits viz. the reuelation of the mystery of his will which is amplified partly from the efficient cause thereof Gods free pleasure and this is ver 9. partly from the ends vers 10. verse 8 To returne vnto the eight verse Before we can consider the doctrines it is fit to open the true meaning of it Our bookes read by which grace he abounded towards vs in wisedome As if this were the sense by which Grace hee did abundantly giue vs all wisedome but this is not the meaning For aboundance is not to be adioyned to the grace bestowed but to Gods Grace bestowing The Scripture placeth Wisedome not in knowing onely but in doing Let him who is wise shew it in conuersation him that heareth my words and doth them I liken him to a wise builder the aboundant measure of the gifts is sufficiently shewed by the note of quantity all wisedome and the phrase doth not signifie by which but in or with which for heere is no particle to intimate any such thing The second case noting the matter subiect wherein God is heere said to haue abounded the truth is as when we say such an one is aboundant to me in his loue our meaning is the loue of such a one was aboundant toward mee so when he saith God hath abounded towards vs in Grace or with Grace his meaning is the Grace of God had beene abundant toward vs towards vs who haue in him remission of sinnes In wisedome and vnderstanding These must further be opened Wisedome is put sometime generally thus S. Iames chap. 3. vseth it for a gift of the minde giuen vs from aboue which teacheth vs to know and inclineth vs to do that which is good and seruing to some good purpose It is taken more strictly and then sometime it signifieth the doctrine of wisedome the doctrine of Christ crucified sometime the Grace by which we know and belieue on Christ to saluation euen as faith is put sometime for the Doctrine of faith sometime for the grace and exercise of it as now it actually belieueth 1 Cor. 2. The Doctrine of Christ crucified it is called the wisedome of God predestinated to our glory so in the first it is called the wisedome of God now if the doctrin of knowing belieuing on Christ be wisdome needs must the Grace by which we know and rest on him be wisdome making wise to saluation this I take to be principally intended if not soly Vnderstanding is light supernatural of the minde whereby it conceiueth the meaning of God in his word and workes and pierceth into the nature of the things of God of things spirituall As wisedome is opposed to foolishnes so vnderstanding to dulnes and to the superficiall ouerture or childish shallownes of knowledge Be not children in vnderstanding but in maliciousnesse The old which boasted themselues of knowlege in the Law because they did abide in the Letter and not go to the inward meaning of it the Apostle saith they did not vnderstand the things they did speake of Israell knew what God had done yet not perceiuing the end to which his great workes tended so as to follow and to cleaue to it they are said not to haue an vnderstanding heart Knowledge is a gift of the minde which perceiueth the truth and falshood which is in things it is opposed to ignorance These two former words answere to Chockmah and Binah or Tebunah which in the Hebrew are of like importance for that note of quantity all wisdom it doth signifie a rich mesure in these things not absolute perfection Who enriched you with all speech all knowledge 1 Cor. 1. The summe briefly Wee haue found redemption in Christ through his rich grace which he had aboundantly shewed vs in as much as he hath giuen vs wisedome whereby wee know and rest on Christs saluation and vnderstanding which maketh vs see into the things of God yea both of them in plentifull measure Doct. 1 In which words marke 3. things 1. That God giueth pardon of sins to none to whom he hath not first giuen wisedome and vnderstanding Hee doth quit none from sinne in Christ whom he hath not taught to know belieue on his Christ 1 Cor. 1.31 God doth make Christ an author of righteousnes to none to whom he is not first wisedome that is who do not first receiue the gift of wisdome from Christ Acts 26. Paul is sent to bring men from darkenesse to light that so being brought to be light that is to haue wisedome and vnderstanding they may receiue remission of sinnes and inheritance with Saints Wee must learne from the Father that is wee must be made to vnderstand before wee can come to Christ My seruant by his knowledge shall bring many to remission of sinne shall iustifie many Looke as it was in the Type of Christ none were healed by that brazen serpent who did not first behold it so heere
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
hath disagreement with his nature is not to be yeelded But to will sinne is to will a deprauation of his image disagreeing with his nature Ergo. 9. That which taketh away mans liberty in sinning maketh his sinne no sinne and is not to be granted Gods ordeyning that man should fall doth so Ergo. 10. He that punisheth sinne is not the author of sinne God doth punish it Ergo. 11. He who doth giue his son all to death for the abolishing of sinne he doth not will that it should be But God doth so Ergo. 12. If God willed the being of sinnes to some ends then he hath need of sinne But he hath not need of sinne 13. That which maketh God will the being of sinne that he may show mercy in Christ and shew mercy in Christ for the taking away of sinne that maketh God runne a fond circle But this doth so 14. He who cannot tempt to sinne cannot will sinne God cannot Ergo. Now to proue that God did will that through his permission sinne should enter or that hee did will sinne so farre forth as that it should be or the being of sinne for these are one the Arguments following are vsed 1. He who doth make his creature such who may fall and setteth him in such circumstances in which he doth see he will fall and then permitteth him to himselfe hee doth will and ordaine that his creature through his mutability freedome shall fall But God maketh him such who may fall and setteth him in such circumstances in which hee doth foresee hee will fall and then leaueth him to fall Ergo. If any except God doth make him such as may fall and set him in circumstances in which he will fall not that he intendeth his fall but for his triall I would aske why God knowing such circumstances in which his creature might possibly haue fallen not actually falling and so haue proued him without falling why he did choose to set him in such in which hee did foresee that he would fall certainely 2. That about which an act of Gods will is occupied that thing is willed Gods permission is an act of his will and is occupied about sinne the entring or being of it Ergo this is willed The first part is plaine as loue hatred feare cannot be about any thing but the thing must be loued feared hated so heere neither doth man permit any thing hauing power to withstand it but hee is willing with it Now permission is so an obiect of will that it is likewise an act of will conuersant about that which it permitteth 3. Hee who prohibiting any thing nilleth it or willeth it shall not be he permitting any thing willeth it shall be But God doth euer nill that which he hindreth 4. That which God so permitteth that hee hath his end in permitting it that he willeth for what euer hath an end that so farre forth is good What euer in any degree is good that so farre forth is a fit obiect of the diuine will But God permitting sinne hath his end why he will permit it as all grant 5. Hee who willeth the antecedent on which an other thing doth infallibly ensue hee doth will that which followeth also As God cannot will the being of the Sunne but he must will the illumination following it But God willeth to permit on which infallibly followeth the sinne permitted otherwise God might permit and the thing permitted not happen which is absurd to thinke for then hee might deliuer a person vp to sinne and hee not fall into the sinne into which hee is deliuered For though the action of free-will come betweene Gods permission deliuering vp and the sinne to which wee are deliuered and permitted yet God doth neuer permit but that the creature will fall most infallibly to that which is permitted 6. Hee who cannot but either will that sinne should be or will that it should not be hee hath willed that it should be But God must either will it or nill it Ergo. He whose omnipotencie is in the being of all things hee must will the being of all things Gods omnipotencie is in the being of euery thing for looke as if his knowledge be not in euery thing he were not omniscient and looke as if his presence were not in euery thing hee were not omnipresent so if his powerfull will worke not in euery thing hee is not omnipotent 7. No defect of an inferiour instrument can trouble the worke of an all-knowing and almighty Artificer For the instrument cannot doe any thing nor yet faile in any thing without his sufferance and knowledge But a defect in an Instrument not intended and chosen by the Artificer doth disturbe his worke Therefore Adams defection from Gods order was not without the will and intention of God 8. That which maketh Gods prouidence more imperfect toward man is not to be graunted But to say God letteth man fall into sinne without his will ordaining it before doth so For God doth not onely fore-know the euils which befall the basest creatures but he doth ordaine the falling of them forth 9. What euer Gods prouidence worketh to his will is to haue that be to which his prouidence worketh for prouidence is ioyned with will and of things willed But Gods prouidence doth set the creature such circumstances in which it will sinne doth keepe backe all effectuall hinderances which might hinder the creature from sinning doth intend the vse of sinne fallen out Ergo Gods will was that his creature should sinne 10. That which taketh away the true ground of fearing God solide trusting in him patience in euill is not to be admitted But the opinion that saith that euill may befall vs which God neither willeth nor intendeth maketh vs we can neither soundly feare nor stay on God for how can we fully feare and rest on him in whose hand it is not intirely to keepe vs from all euill or to bring about all that euill which may ouertake vs Now to say that man had power to fall into sinne without Gods will or intention doth affirme both these viz. that it is out of Gods hand to preserue vs For though he will and intend our preseruation yet we may fall into euill And that euill may befall vs which God doth not will nor effectually bring about I neede not shew what a ground of patience is taken away when we cannot thinke that God had any will or intention in that which is befallen vs. 11. Hee who may holily will and ordaine to good ends and vses after-sinnes hee may ordaine the first also and will it as a meane which hee can vse to his glory this is thus shewed After-sinne as sinne hath no lesse disproportion with Gods nature nor can be no more approued by him then the first It must then onely be respects for which God may will an after sinne rather then the first but if respects make sinne a fit obiect of his will the first putteth on as good respects
glory would deny these glorious gifts which hee was about to intreate When men come to aske at those who haue enough of that they seeke and to aske it in such measure onely as that it is not any thing for those they sue vnto to vouchsafe they easily perswade themselues that they shall speede This maketh Paul still set God before him as hauing that in him for which he prayeth The God of peace sanctifie you throughout 1 Thes 5. Subdue those lusts which fight against your soules So seeking the consummation or perfecting of the beleeuing Hebrewes hee doth set God before him as who had from the lowest humiliation brought the head of them to glory Heb. 13. Thus the Church Act. 4. seeking courage and that wonders might be wrought they set God before them as the God of power who had made heauen earth sea c. Vse Wherefore learne thus to helpe thy faith Wouldest thou haue remission of sinne Consider of God as a God with whom there is plenty of redemption or forgiuenesse Wouldest thou haue ease in any misery and griefe consider of him as a father of all mercy and consolation when thou commest to him this doth strengthen faith and enflame affection We seeke things more securely when we know them to be where we are in looking them and wee follow them more affectionately when now we are gotten after a manner into the sight of them Doct. 2 Obserue secondly that euen true beleeuers haue great want of heauenly wisedome as children and youth when they haue in their measure that wisdome which belongeth to their kinde yet they want in great measure the same wisedome in which they partake So it is with Gods children when now they haue that wisedome from aboue in some degree yet they are many degrees short of that which is to be attained Yea our Sauiour himselfe the head of vs did so receiue wisedome that there was place for growth and increase in it Luke 2. fine What doth the want of wisedome in children which we may not obserue in our selues They see not things together with the end they worke vnto and hence it is they count such things good as to their senses seeme so for the present They thinke those loue them who cocker them and that those doe not loue them who reproue them or hold them in more then they are willing Thus we thinke it happinesse to haue that contenteth vs to be free from that which is grieuous to flesh or spirit We thinke God loues while he smiles on vs and that he doth not loue vs when he doth frowne on vs and make vs drink a wormewood draught day by day Againe children through want of wisedome are vnwilling to suffer that should doe them good backeward to that would doe them good another day for a matter of present pleasure will part with things of no small profit Are not the best of vs vnwilling to come vnder Gods yoake though there is no other way to finde rest to our soules are wee not most backeward to renew our faith repentance to endeauour further the worke of mortification Doe wee not for a little pleasure of sinfull lusts part with our peace yea the health of our spirits too often Thirdly children for want of wisedome forget the beatings past when now the smart is ouer and fall to the same faults which haue made them smart heretofore and is it not so with vs How soone is the griefe of sin escaped vs forgotten how soone doe we stumble at the same stone returning to sin in the same kinde wherein we haue formerly offended Finally as children and youth through want of wisedome speake and doe many things full of folly so we let fall in word and deede alas how many things in which the worke and direction of true wisedome is wanting Vse Let vs then labour to finde this want in our selues and see our folly that we may be made wise The more we grow in yeares the more we see what lacke of ciuill wisedome wee had in youth So it should be here the auncienter we grow in Christianitie the more wee should discerne the folly in vs and want of wisedome which is from aboue Let vs not be dismaid who are conscious of lack this way things are not begun perfected at once wisdom must get vp froÌ„ one degree to another in vs. Doct. 3 Obserue thirdly that he prayeth for reuelation as well as wisedome that we haue neede not onely of wisedome whereby to vnderstand but of light manifesting the spirituall things which are to be vnderstood of vs Hee prayeth both for one and other wisedome and reuelation To haue inward facultie of seeing is one thing to haue outward light by meane wherof to see is another Light must come to light before we can see the light in the eye must meete with the outward light of the Sunne or a Candle or some other lightsome body or nothing is perceiued So the light of wisedome which is inherent in the Soule must haue shining to it this light of reuelation which doth make manifest things spirituall or though our sight be neuer so quicke we shall be inuironed with darknesse The spirit is fitly ergo compared with fire which hath not onely heate resoâ—uing numbnesse and making starke ioynts actiue but it hath light gratefull to the eye of the body So the spirit hath both loue which warmeth our frozen hearts and affections and also this light of reuelation which delighteth the eye of the vnderstanding and manifesteth to the view of it things that are heauenly Vse Wherefore let vs seeke to God for this comfortable effect of his spirit Euen as he can lay his hand on this bodily light by a cloud intercepting the shining of it so can hee with-draw this illumination of his spirit and cause vs to grope as it were in darkenesse though the eye of our mindes were neither shut vp nor otherwise troubled Doe we not sometimes see things comfortable and on a sodaine feele them eclipsed when no sinne hath inwardly altered the state of our soules this heauenly illumination now spreading it selfe through the word of promise we set before vs now presently withdrawne or much obscured It is a wonder how weake men of vnderstanding and godly wisedome should see clearely ioyfully the things of their peace yea the will of God in which they are to walke and men for Conscience equall to them for vnderstanding and godly wisedome farre before should walke onely inabled with much adoe to carry on their course in faith and obedience I cannot finde any reason for it but in this outward reuelation which shineth farre more brightly to the one then the other Now by moone-light a weake eye will reade or write better then the sharpest sight can by twi-light when now day first breaketh Doct. 4 Obserue fourthly who it is that worketh in vs all true wisdome euen God by the spirit of Christ I tolde you it is therefore
dominion toward his Church which is his Queeâ—e and spouse is more amiably tempered and neerly affected then is his gouernment ouer any other This will appeare by considering how much neerer and communicatiue he is to vs then to Angels creatures otherw se most excellent First looke as the naturall head and members are of the selfe-same speciall kinde for nature the head standeth of skinne flesh bones and so doe the members also thus it is that Christ is one with vs in regard he hath taken the selfe-same nature with vs standing as well of that which is outward and sensitiue as of that which is inward intellectuall In this he commeth neerer vs then Angels he tooke not the nature of Angels but the seede of Abraham Hebr. 2. Secondly Christ doth by his sufferings procure for vs all blessings spirituall and temporall maketh a purchase of them with his bloud Now he in his death respected not Angels in like kind that looke as Kings prouide many things for their Queenes which they doe not for other subiects so doth Christ for vs. Thirdly hee doth vnite vs to himselfe more neerely then Angels they are vnited to him by knowledge and loue such as doe come from the power of that vnderstanding and loue which they haue of their owne from the first creation but we are vnited heere by knowledge of faith and loue heereafter by glorious light loue such as Christ himselfe by his spirit begetteth in vs as the members of the body are vnited with nerues and sinnewes such bands as take their beginning from the head Fourthly hee doth communicate with vs that whole life of grace and glory which wee haue and shall receiue as the naturall members haue no sense or motion which floweth not into them from the head But the Angels haue a blessed life for the substance not comming to them by Christ considered as a mediator euen that blessed life in which first they were created that which commeth to them is onely an augmentation of happinesse their illumination and their ioy being in many regards much increased they who learne by that they obserue in the Church falling out what doe they heare thinke we by inioying the presence of God-man now ascended and glorified and they who ioy in heauen at the conuersion of one sinner how many waies by Christ is their ioy inlarged Fiftly hee doth not direct them as he doth vs hee doth gouerne and direct them as a King doth voluntary ready subiects by an externall signification of his will onely but he doth direct and moue vs outwardly by signifying his will inwardly by sending his spirit which might mooue vs with efficacy to that hee showeth as a naturall head doth the members of it Sixtly and lastly he doth not confirme them as he confirmeth vs for he hath neither gotten by his death for them this grace of perseuerance to the end neyther doth hee shadow them and follow them with ayds outward and inward as hee doth vs left our faith should be preuailed against they haue beene no doubt confirmed from the beginning both by force of their election preuenting them with actuall grace which made them with effect execute what euer thing it was in which it pleased God to proue their obedience if they haue any confirmation from Christ their King it is such an one as doth make them strong to subdue euill Angels or any opposing them in businesses in which their ministery by Christ is imployed such an one may be gathered Dan. 10.13 Vse 1 First then seeing Christ is giuen vs as a head so neerely and communicatiuely ioyned vnto vs let vs abhorre that sacriledgious vsurpation which the Pope committeth while hee challengeth vs to be head of the Church That which the scripture doth attribute as proper to Christ is not to be giuen to any other But they distinguish that the Scripture maketh Christ the principall and inuisible head but this hinders not why there should not be a visible secondary ministeriall head Ans There needeth not a ministeriall head to supply Christs bodily absence For as Kings are in body present at Court onely and yet well enough gouerne their bodies politicke So Christ in regard of his bodily presence in heauen can well enough rule that part of his body in earth without the supply of a visible head Were the Pope a ministeriall head hee might doe that which the principall whose roome he supplieth as Viceroyes do that in the kingdomes ouer which they are set which the Kings might do in their owne persons whose roomes they supply But the Pope cannot doe any inward thing which the head of the Church is to perform 3. Were there a ministeriall head there should be a Lord-like power ouer part of the Church out of Christs person in some other creature then should there be more Lords then one contrary to that in 1 Cor. 12.5 There are diuisions of ministeries but one Lord. Looke as great Lords in earth haue in their houses ministeries of more lesse honor from the steward to the skullerie but no Lord-like or Master-like power in any beside themselues so is in Christ and his Church which is the house of God wherin he is the Lord Apostles others hauing more or lesse honourable seruices but no master-like power ouer the meanest of their fellow-seruants Vse 2 Wee see hence the great grace of Christ who doth so neerely vnite himselfe with vs. Kings in earth the neerer they come to any Subiect the more they show their loue but this is the greatest grace they can show when they make themselues to become one with any of their subiects Thus Christ could not shew vs greater grace then to make vs one with himselfe as a coniugall head ruling ouer vs. We see hence that wee may assure our selues we shall lacke nothing who haue Christ become a head to vs in so neere and communicatiue sort as this is There are some officiall parts in the body which haue that they haue not for themselues onely but for the whole body Thus the Stomacke hath meates the Liuer blood such is the Head Now it were an vnnaturall part for these to keepe that they haue to themselues as for the Liuer to keepe in al the bloud and not impart it by veines to the rest of the body so Christ who can doe nothing which doth not beseeme him he hauing for all of vs the fulnesse of grace and glory according to that Psal 16.2 My good is for the Saints he cannot but be most ready to communicate with vs euery thing that is good onely let vs renew our faith and repentance that so we stop not the passage of this spirit from him our head If the naturall head of the naturall body be neuer so full of spirits if the vessels which conueigh it be once obstructed as in the Palsey the body then is without sense and motion Wee may apply it to our selues c. Obserue secondly that he saith
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
speciall Grace maketh vs loue him who hath loued vs aboue all things delight our selues in him say What haue I in heauen but him in earth in comparison of him Thus then we see that true Peace commeth from sight and experience of Gods speciall grace to vs and how wee may distinguish this speciall fauour But before we passe to the Vse a question may be asked viz. Whether a man may not be in fauour with God and yet without this Peace To which I answer briefly First that hee may be in fauour and want this outward sensible Peace in himselfe The reason is because this followeth not my being in fauour but my knowing and my being perswaded that I am in fauor Now it is not impossible for a man to lose his sense and perswasion which yer-while hee hath had of being in fauour with God his faith may be for a time in a swoon and ouercast with vnbeleefe Secondly I say though a man may be without this operation of Peace yet the grace of the spirit which as a root doth beare this fruit cannot faile in any who is in Gods fauour the fruit may be pulled when the tree it selfe standeth still thus in ioy Faith we may likewise distinguish the seed of God abiding in vs though these outward secondary effects are not alwaies conspicuous Vse 1 Seeing then that true Peace is such as springeth from this speciall mercie let vs take heed we be not deceiued with false Peace Looke into thy selfe what hath made thee thinke thou art in Gods favour is this it because he prospereth thee in outward things Alas thou buildest vpon sands The beasts haue the fruits of his Grace this way so farre as agreeth with their kinde no lesse then thy selfe There is a Peace in the Tents of the wicked ones Looke Iob 21.9 There is an ease which doth slay the foolish which is the ease that men doe liue in it commeth not from feeling this speciall grace toward them but from the sleepinesse of the conscience which maketh them without feeling from ignorance which maketh them without knowledge of the euill imminent ouer them If a man hath twenty diseases neuer so painfull while he is fast asleepe he is at ease because his senses are bound not because his diseases are healed So againe say a man were in a house ready to fall on his head let him know nothing of the danger hee is as quiet as if all were safe Thus mens soules are asleepe and ignorant of their perill Take heede of this sicke sleepe lest it paine you at waking take heed lest while you say Peace Peace that destruction be not at the doores Yea let the Lords children take heed who haue full peace but not from the grounds aboue rehearsed their peace commeth not from seeking Physick wherewith to purge their sick soules from not exercising their feeble strengths in works of repentance faith thankefulnesse forgetting themselues in humane occasions contentments from Laodicean-like conceits A body of ill habit while you stirre it not with some courses which fight with such humors it is quiet a lame legge while it is rested is at ease while the senses are pleased or stounded with some kind of an odynes those paines are not felt which are present Finally a man in a golden dreame thinketh things farre better with him then they are and is highly contented for the time These are waies my brethren whereby we walke in a full peace when yet our vnbeleefe hath not beene out-wrastled when our vnholy lusts haue not beene crucified by vs. Vse 2 In the second place this letteth you see how you may try the truth of your peace Is thy soule at rest because thou feelest this grace shedde into thy heart which is better then life this grace in Christ this grace which reacheth to the forgiuenesse of sinnes to thy sanctification which no darkenesse of afflictions can ecclipse which draweth thy heart vp to God so that thou makest him thy portion Is it because the Lord assureth thy heart that hee will neuer leaue thee that nothing shall separate thee from him Is it because his grace hath scattered some blacke cloudes which did ouer-spread thy condition Happy art thou whose repose issueth from these considerations From God our Father and from the Lord Iesus Christ Doct. 1 Thus we come from the things wished to the persons from whom they are to be effected Whence marke who are the authors of true peace and with whom it is to be sought Hence it is that God is called the God of peace Christ is called the Prince of peace God making peace none can trouble as when he hideth his face who can beare it Iob 34.29 Looke as Kings are authors and maintainers of the ciuill peace within their Countries they keepe their subiects from disturbance by forraigne and domesticall enemies so God the King immortall and Christ who hath receiued the kingdome are fitly brought in as the authors of this spirituall Peace And it is to be noted that he fitly nameth God the Father and the Sonne our Lord for the principall and subordinate power which doe worke any thing are fitly combined Now the Father hath all power and he hath subiected all things vnto the Sonne himselfe and Spirit excepted But why is not the spirit named It may be said because the Apostle here is directed to expresse onely these persons who haue a kinde of principall authority agency Now the Spirit hath the place of executing these things as sent by the Father and Sonne But in vnfolding these things as it is good to vse diligence so it is requisite to vse sobriety For conclusion Let these be remembred that though both the Father and Sonne be fitly named for the reason aboue and the Father first both for his principall authority as likewise because he worketh both by himselfe and from himselfe the Sonne by himselfe as who hath the selfe-same diuine nature but not from himselfe as who is not from himselfe but from his Father and therefore in his working keepeth the same order Neuerthelesse in wishing the effecting of things it is not necessary to name any persons ne yet God indefinitely 2. It is necessary to conceiue in minde the true God in Christ though not distinctly to consider the three persons The reason is because euery act of religion doth require that wee some way apprehend the obiect of it and as there can be no sight without some matter visible propounded so no act of religious worship without this obiect in some wise conceiued 3. Marke that it is lawfull when we name persons to name one onely two or all the three prouided that we name not one as excluding the other two nor yet two as excluding the third for thus calling on one we inuocate all and as naming no person distinctly we doe not dishonour the persons so naming one and not others doth not breede any inequality of honour in our worship And lastly
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