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
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
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
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
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
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
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
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
A COMMENTARIE VPON THE FIRST Chapter of the Epistle of Saint PAVL written to the EPHESIANS WHEREIN BESIDES the Text fruitfully explained some principall Controuersies about Predestination are handled and diuers Arguments of Arminius are examined By Mr PAVL BAYNE sometime Preacher of Gods Word at Saint ANDREVVES in CAMBRIDGE PHIL. 2.13.14 Worke out your owne saluation with feare and trembling For it is God which worketh in you both to will and to doe of his good pleasure LONDON Printed by THOMAS SNODHAM for ROBERT MILBOVRNE and are to be sold in Pauls Church-yard at the Signe of the Beare 1618. TO THE RIGHT WORSHIPFVLL Sir HENRY YELVERTON Knight His Maiesties Atturney Generall all happinesse of this life and the next MOst respected Sir I need not certifie you bow singular is commendation of greatnesse it is to haue goodnesse linked with it whether it be that goodnes which is conuersant in doing kinde offices to the liuing or to the dead Nay surely that good which is stretched forth to the liuing in some regards is the inferiour of the two as which may eyther in heart or deed be recompenced but that which is performed toward the deceased can not at all by him that is not be known much lesse can it be any way requited Onely it remaines as an high commendation to the liuing that they still exercise acts of Loue and goodnesse toward such as are departed this present life This I speake Right worshipfull Sir to prouoke you at this time to vouchsafe the gracious aspect of your countenance and your worthy Patronage to this ensuing Commentary of a godly learned man now at rest in the Lord. He was once of the same Colledge where your Worship began to lay the foundation of your owne studies and was not vnknown to your selfe In which regards I haue made the bolder with you in becomming an humble and earnest suiter that you would be pleased of your goodnes to suffer this Orphane-Treatise to repose it selfe vnder your wings whereof if it shall please you Worthy Sir as your many and great affaires will permit to reade some passage or place I doubt not but you shall meet with matters which at once may both profit and delight you The Author whilest hee liued had an indisposition and antipathy to the Presse but since his death diuers learned men haue pressed mee not to conceale some writings of his which came to my hands yea they haue challenged mee as indebted to the Church and common good touching the publication of this part especially Accept therefore I pray you Right Worshipfull Sir my tendred duty of Dedicating this worke to your name which if it shall please you to doe I shall rest exceedingly bounden to pray for the continuance and increase of all prosperity to you from the God who is neuer wanting to honour those who honour him Your Worships ready bounden to all good seruices E. C. To the Reader NOtwithstanding the worlds complaint of the surfeit of Bookes hasty wits being ouer-forward to vent their vnripe and mishapen conceits yet in all ages there hath been and will be necessary vses of holy Treatises applyable to the varietie of occasions of the time because men of weaker conceits cannot so easily of themselues discerne how one truth is inferred from another and proued by another especially when truth is controuerted by men of more subtile and stronger wits Whereupon as Gods truth hath in all ages beene opposed in some branches of it so the diuine prouidence that watcheth ouer the Church raised vp some to sence the Truth and make vp the breach Men gifted proportionably to the time and as well furnisht to fight Gods battels as Sathans champions haue beene to stand for him neither haue any points of Scripture beene more exactly discussed then those that haue beene most sharpely oppugned opposition whetting both mens wits and industry and in seuerall ages men haue beene seuerally exercised The ancientest of the fathers had to deale with them without the Pagans and especially with proud Heretickes that made their owne conceits the measure of holy truth beleeuing no more then they could comprehend in the articts of the Trinity and natures of Christ whence they bent their forces that way and for other matter wrote more securely Not long after the enemies of grace and flatterers of nature stirred vp Saint Augustine to challenge the doctrine of Gods predestination and grace out of their hands which he did with great successe as fitted with grace learning and wit for such a conflict and no Scriptures are more faithfully handled by him then those that were wrested by his opposites and such as made for the strengthning of his owne cause In other writings hee tooke more liberty His Schollers prosper Fulgentius and others interessed themselues in the same quarrell In processe of time men desirous of quiet and tyred with controuersies began to lay aside the study of Scriptures and hearken after an easier way of ending strife by the determination of one man the Bishop of Rome whom virtually they made the whole Church so the people were shut vp vnder ignorance and implicite faith which pleased them well as easing them of labour of search as vpon the same irkesomenesse of trouble in the Easterne parts they yeelded to the confusion and abomination of Mahometisme And least Schollers should haue nothing to doe they were set to tye and vntie Schoole-knots and spinne questions out of their owne braine in which brabbles they were so taken vp that they sleightly looked to other matters as for questions of weight they were schooled to resolue all into the decisiue sentence of the sea Apostolicke the authoritie of which they bent their wits to aduance yet then Wisedome found children to iustifie her for Scriptures that made for authority of Princes and against vsurpation of Popes were well cleared by Occam Marsilius Patauinus and others as those of predestination and grace by Ariminensis Bradwardine and their followers against Pelagianisme then much preuailing At length the Apostasie of Popery spread so far that God in pitty to his poore Church raised vp men of inuincible courage vnwearied paines and great skill in Tongues and Arts to free Religion so deepely inthralled from whence it is that we haue so many iudicious Tractates and Commentaries in this latter age And yet will there be necessary vse of further search into the Scriptures as new heresies arise or old are reuiued and further strengthned The conuiction of which is then best when their crookednesse is brought to the streight rule of Scriptures to be discouered Besides new expositions of Scriptures will be vsefull in respect of new temptations corruptions in life and cases of conscience in which the minde will not receiue any satisfying resolution but from explication and application of Scriptures Moreouer it is not vnprofitable that there should be diuers Treatises of the same portion of Scriptures because the same truth may be better conueyed to the conceits of
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
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
note that we may name the Spirit before the Sonne and so by proportion the Sonne before the Father see Reu. 1. For as that precedencie seemeth deriued from priority of order inequality of office which is found amongst the persons by voluntary agreement so this latter naming of them seemeth to be grounded in the equality of their natures Vse Let vs then hence learne whether to flye that our soules may be setled in true Peace such as the world cannot take from vs Come and seeke to him who if he quiet nothing can disturbe thee Many men when they are disquieted in minde or body thy flye to such meanes as may still those paines which they feele smart vpon them and when they haue with Cains city building and Sâ—uls musicke with company good-cheare musicke imployments tables cards c. quieted the melancholike spirit then they thinke their peace is well restored God setteth these things vpon vs to arest vs as it were we seeke to still them neuer looking to God that he would through his Christ be reconciled to vs Now what is this but extreame folly If a Creditor should set a Sergeant vpon our backes were it wisedome in the debtor to compound with him and corrupt him and to thinke all safe while the Sergeant winketh at him Euery body would account this folly for he is neuer a whit the more out of danger till the Creditor be agreed with Thus it is likewise in seeking our Peace by stilling our euils not by quieting Gods anger which is iustly kindled against vs. Thus much of the Praeface verse 3 THe matter of the Epistle followeth partly respecting Doctrine partl Exhortation Doctrine to the beginning of the fourth Chapter Exhortation to the 21. Verse of the sixt Chapter In the Doctrinall part two things chiefely are to be marked First hee propoundeth Doctrine concerning the benefits wherewith we are blessed in Christ which is done more indefinitely in the first Chapter applyed from comparison of their former estates in the second Secondly the scandall which his Crosse might cause and the impediment which it might put to the fruitfull receiuing of these things is preuented Chap. 3. In the more absolute handling of these benefits we must marke that first in this third verse they are summarily propounded then more particularly from their seueral kinds expounded Now in this 3. verse the Apostle doth not barely propound them but breaketh out into thanksgiuing before he maketh mention of them Three things being to be obserued in this Verse 1. His praise Blessed 2. The person praised that God and Father of our Lord. 3. The arguments which are two First which God is to Christ our Lord for this is vsuall with the Apostle that when he describeth God in petition or thankesgiuing that the description containeth matter of strengthning faith and whetting desire in the one and motiues of praise in the other The God of peace sanctifie you throughout 1 Thes 5. Blessed be God the Father of our Lord Iesus the God of all mercies and consolations 2 Cor. 1.3 The second Argument is from that God hath done by vs in Christ in those words Who hath blessed vs with all spirituall blessings in heauenly things in Christ Now before we come to the more particular consideration of these words some things are to be opened for the clearing of them First What is meant by our blessing God Answ Blessing is sometime operatiue working effecting the happinesse of him that is blessed Thus God blesseth vs Sometime it is declaratiue confessing and extolling the blessed estate of those whom we blesse Thus we blesse God we acknowledge him blessed praise and extoll him Psal 145. ve 1.2.21 where blessing and praising are made aequiualent Secondly it is to be marked that these words God euen the father containe a description of God from two relations vnto Christ one from this that he is the God by couenant of Christ The other from this that he is the father according to that Ioh. 20.17 I goe to my father and your father to my God and your God for this the words beare better then that first God indefinitely then limited to the person of the father should be conceiued in this sense blessed be God to wit God the father of our Lord for the article should rather be prefixed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth redound The last thing to be marked is that the word heauenly which may signifie things or places is fitliest taken to note the place where our spirituall blessings were giuen vs for spirituall blessing noteth not the action of God blessing but the effects proceeding from it to this sense who hath blessed with spirituall things for the Apostle construeth all spirituall blessings by predestination vocation Now to say Who hath blessed vs with spirituall things in heauenly things is absurdly superfluous Againe this word is in two other places of this Epistle vsed to note the circumstance of place and therefore is here in that sense to be construed without more vrgent reason to the contrary The summe is Praised be the God of our Sauiour praised be the God of our Lord Christ Iesus who hath blessed vs that is by his blessing made vs partakers of all spirituall benefits such as take their beginning from heauen are kept in heauen shall all haue their accomplishment in heauen and all this in Christ who is the roote and second Adam whence euery benefit supernaturall springeth and is deriued into vs. Doct. 1 To come then first to the action of Praise Obserue thence in generall that a good heart must be ready on consideration of Gods benefits to breake forth into praises The Apostle cannot speake or thinke of them but that his heart and mouth glorifie God the manifold doxologues in Pauls Epistles may giue sufficient argument of this truth Nay we see how Dauid a man after Gods heart was so affected that he did not onely stirre vp himselfe his soule spirit all within him but all the creatures euery thing that had breath from the highest Angell to the lowest creature This grace being like fire which once kindled catcheth hold of all that is neare it For our better vnderstanding this duetie I will open two things 1. What must concurre in this practise 2. How we may keepe our hearts in a good disposition to this duety To the praising God three things are required 1. That our spirit doe acknowledge his goodnesse in any kinde shewed vs Hence it is that the Saints call on their hearts soules spirits in this businesse God is a spirit and hateth euery seruice from which the spirit is estranged As no musicke is gracefull vnlesse the instrument be first tuned no more is any voice of praise acceptable vnlesse the heart be first ordered 2. There must be a declaring before men of that kindenesse and loue the Lord hath shewed vs Come I will tell you what God hath done for
fearfull destruction Thus much for the persons blessed Now for the blessings 1. The quality With spirituall 2. The quantity With all spirituall blessings First for Paul marke what kinde of benefits prouoke him to blesse God euen those which are spiritual Doct. 7 Obserue what benefits make a regenerate man thankefull those that are spirituall those bestowed on himselfe or on his brethren or sisters doe make him thankfull There are naturall ciuill spirituall benefits Whatsoeuer things liue a naturall or ciuill life naturall ciuill benefits are welcome to them so are spirituall with such as haue receiued a life spirituall the very Horse will scrape and neigh and if he could speake would say I thanke you when you bring him his prouender Let a ciuill man be taught skill in some faculties giue him wealth honour and fauour with those that are great you win his loue giue a voluptuous Gentleman a Dog or Hawke you shall haue more thanks then for a better matter when these things befall their friends it reioyceth them Thus a spirituall man when hee seeth on himselfe or others spirituall things bestowed it doth make him both glad and thankefull Rom. 1.8 1 Cor. 1.4 Rom. 6.17 Vse 1 The Vse of which consideration is to let vs see what kinde of creatures we are If we be risen with Christ we will affect things spirituall forgiuenesse of sinne the gift of faith sanctification and such like so as to be thankefull for them ioyfull of them yea if we haue any fellow-feeling as members knit together in the same body we shall not be able to see these benefits in any but they will moue vs to be thankefull Obserue thirdly In regard of God what kinde of benefits he doth giue his children to wit such as are spirituall euery thing in nature doth communicate with that which is begotten of it such a like nature as it selfe retaineth Thus it is also with ciuill men for they leaue their children Gold Siluer House Land and such like other good ciuill benefits Thus our heauenly father he is a spirit he ergo maketh vs partakers of a diuine nature who are his children and blesseth vs with spirituall blessings Now a blessing is spirituall in two regards 1. In respect of the nature when it is a thing wrought not by any power of nature or meanes naturall but by the vertue of Gods spirit and meanes supernaturall such as is Gods word 2. Things are then in some sort spirituall when though for their Essence and being they exceede not nature yet they are directed by a supernaturall prouidence to worke vnto an end aboue nature euen to bring vs vnto happinesse with God such as is spirituall and supernaturall Now God doth thus giue his children many blessings spirituall for nature and doth so guide all things health wealth sicknesse pouerty that they worke together vnto the spirituall and supernaturall saluation of those who are his If then one should obiect and say why the godly haue the benefits of this life naturall and ciuill as well as those belonging to another ergo are not blessed onely with spirituall blessings I answere That euen these benefits are in some sort spirituall while by Gods prouidence they are eleuated and guided to a higher end then is the seruice of this life onely Hence we may make a rule whereby we may know whether we be Gods true children whether wee haue the childrens blessing Let vs enter into our selues and looke if we finde these spirituall blessings then we may secure our selues that we are the Lords These are all of them appurtenances to the matter of inheritances Now we know though Parents giue Legacies to many vses to many persons who are no kinne to them yet they conueigh the matter of inheritance onely to children So doth our God giue many blessings to men deuoide of grace to cast-awaies but these spirituall blessings of sound faith repentance c. which serue to enter vs into the inheritance of that euerlasting kingdome hee bestoweth these on none but children Let not men deceiue themselues because they haue these outward things Esau got the blessing which the deaw of heauen and the fatnesse of the earth might yeelde him Abraham gaue gifts to the children of his Concubines though not Isaaks blessing Thou canst not know thy selfe blessed of God by outward things vnlesse thou findest them to prouoke thee to loue and feare and be thankfull to the Lord and so set forward thy spirituall saluation Vse 2 Secondly Wee see here that the happinesse that the riches of the spirituall man are not known nor discerned with outward senses and carnall reason for spirituall things cannot be discerned 1 Cor. 2. but spiritually the godly man hath a white stone in which is written a name that none reade but himselfe he is absolued from sinne Reuel 2.17 and accepted to be a Sonne of God through Christ and heire of heauen And yet because he is thus made a sonne of God through Christ 1 Iohn 3 3. the world doth not know him euen as we know not the sonnes of Princes were they amongst vs who dwell in Nations far from vs. But this must not dismay vs Some men that carry a low saile being of great wealth liuing at an vnder rate in regard of that their state might beare when some of greatest show but meane wealth scorne them as poore they smile at the the matter knowing themselues in matter of estate not inferiour to the other and they please themselues thus that they are vnknown While we haue hidden treasures the world knoweth not of we are not to be deiected In heauenly places Doct. 8 Obserue Where all our blessings are giuen vs in heauens there they are first framed thence they come which we haue there being the consummation of them reserued our hope not the habite whereby we hope for after all things present this shall haue no place 1 Cor. 13. but the things we hope for are in heauen our incorruptible inheritance is heauen reserued for vs where Christ our head was there Saint Paul there all things may well be said to be which are giuen vs in him Now when the Apostle did write Christ the common treasurie of all his Churches good was in heauen Earthly Parents giue and leaue their children blessings there where themselues haue their abode they giue not commonly inheritances to them in Countries they neuer did dwell in Our heauenly fathers dwelling is in the heauens and there he giueth vs our blessing Againe we see that is the place where euery thing resteth that I say in which it is first bred from which it first commeth Fish bred in water there they abide they cannot liue being out of it so the creatures in the earth and thus these spirituall benefits the place of them is heauen there is kept the fulnesse of them thence they come thence they shall haue their consummation In this regard earthly things are called
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
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
persons for what can be greater then to know God as wee are knowne to loue him with the whole heart to praise him most constantly and ioyfully but all this is nothing so good to vs as to haue our God before vs and taste the ioy of his presence All our walking in light tendeth to this that wee may haue communion with him Looke as a wife who found sometime much difficulty in pleasing her husband and doing things to his mind she taketh great pleasure when she can now with ease fit euery thing to his mind Obiectiua beatitudo but nothing so much pleasure in this as in her husband himselfe And looke as there is no louing wife which taketh halfe the pleasure in her bridall apparell that she doth in her husband himselfe so it is heere I dare say all that glory in which wee shall be in that day clothed vpon shall be as nothing to vs in comparison of that blessed obiect of God whom then we shall see as hee is If in this life God is so good to his children that they can wish themselues a curse for his sake what will hee then be when we see him in glory Vse 1 The vse is to stirre vs vp euen to desire with Paul to be dissolued and to be with Christ We are chosen to this manner of presence and for that presence which then we shall haue when we come to state of perfection in loue is no other we are chosen to it ergo let vs aspire after it If a louing wiues husband be absent in some farre country though shee haue by messengers and by letters some communion with him yet this will not satisfie there is a great desire to see him to be each in the embrace of other so it should be with vs this letter of his word this recourse of his messengers should rather excite desires fully to enioy our God then occasion vs to rest contented in this present condition I remember Absolon when hee was now recalled from exile but not admitted to see his fathers face at Court hee was so impatient that his exile seemed almost as easie as such a condition Thus it is with vs from what time God hath brought vs to beliefe wee are called backe againe from our exile spirituall to the Church or City of our God But alas we are not yet admitted into the Court into the glorious presence of our great God Let vs ergo if we be risen with Christ groane after this prerogatiue to which God hath chosen vs and take no delight to dwell heere further then the seruing God in his Saints doth sweeten our abode This sheweth vs the Lords exceeding grace If the King should pardon a Traytor and giue him competency of liuing in the remotest parts of his Kingdome with prohibition once to passe the bounds of them it were Prince-like fauour but to enrich him with possessions and take him to Court yea to reckon him in middest of his dearest fauourites what clemencie and bounty were in such a fact Such is this dealing of God towards vs. Who hath predestinated In describing which these things are to be obserued as they lie in the Text. 1. The benefit it selfe Who hath predestinated 2. The persons who are predestinated 3. The thing to which hee hath predestinated vs to adoption amplified from the cause of it through Christ 4. The manner which is propounded in this word within himselfe expounded i.e. according to the good pleasure of his will 5. The end to the praise of his glorious grace which grace is described from the effect of it in vs which is amplified from the manner of working q. d. out of which his grace hee hath made vs accepted or done vs fauour in and through his beloued Three things for better vnderstanding are to be insisted on because they are not of so vulgar explication 1. With what this word is to be continued 2. What it is to predestinate 3. What is meant by Adoption To the first Rep. some referre it to in Loue in the fourth verse in this manner who hath predestinated vs in loue but that he should absurdly repeate the cause of predestination which hee expresseth after to haue been his gracious pleasure it is fitlier set as in equall pareill to that in the third verse Who hath blessed vs who hath predestinated vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some imagine it ioyned within him after this manner who hath chosen vs to adoption hauing predestinated vs in him before worlds that we should be holie before him But I haue shewed aboue that in him must needs be referred to the benefit of election or the Apostle should not conclude pertinently that God in Christ hath blessed vs with euery blessing Beside that this sense confoundeth the sentence to decline the force of the argument aboue mentioned To the second I answer that God doth condescend so farre to our capacitie as to teach vs his one onely action by which he loueth vs effectually to life by two which in vs are diuerse because one infinite action of God doth eminently note that those two are in vs though they are distinct and diuerse as the first act of election laid downe Gods choosing vs or louing vs to an end so this doth signifie the ordaining of vs to the same end by such a course of meanes as shall effectually work therevnto Thus it is with vs when we will doe any thing we doe appoint by what meanes we will doe that we are agreed on When one is agreed to bring vp his Sonne at a Trade then afterward hee determineth to choose some Trade forth to seeke him a Master to binde him Apprentise and let him serue his time and get his Freedome in it Thus when God hath set his loue vpon vs to bring vs to life he doth next determine by such an order of meanes as counsell suggesteth or presenteth within him to bring vs to this end which is to predestinate for to predestinate is to decree the attaining of some end by such like meanes as counsell shall prompe vs with Predestination may be defined to be an act of counsell shewing meanes effectually bringing about some end as now it is accepted of the will it differs therefore from election First election is in the will this is in the vnderstanding Acts 4.28 Those things which thy counsell hath predestinated Secondly Election is onely of the end this is of meanes also Thirdly that is seated in the will onely this primarily in the vnderstanding in the will by participation in so much as the will doth accept for should Gods wisedome shew meanes which would effectually worke any thing if his will should not accept of them he could not be said to predestinate any thing by them This predestination is two-fold according to his ends The first is an act of counsell shewing or preparing meanes whereby his grace in some shall be glorious and of this onely here he
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
iustice of God Col. 2. By his crosse he triumphed ouer spoiled principalities c. By death he destroyed him that had the power of executing death Thirdly this death doth obtaine the spirit to be giuen vs which doth free vs from the captiuitie of lusts and inable vs to finde liberty in actions of godlinesse Christ was put vnder the Law that we might be redeemed and receiue the spirit of God This spirit is that life of the world for which he did suffer death as the Gospell speaketh Last of all through this death we haue deliuerance from all euils so that all teares in Gods time shall be wiped from our eyes and in the meane while all our sufferings are so changed that they are not effects of Gods reuenging iustice to destroy vs but they are such things in which God doth offer himselfe as a father intending to make vs partake further by meanes of them in the quiet fruit of righteousnesse Vse 1 The Vses of this are manifold 1. It letteth vs see that loue of Christ to dye for vs when now we did practise nothing but open hostility against him Rom. 5. Vse 2 Againe we see how fitly that is spoken of this bloud that it cryeth for better things then the bloud of Abell This doth appease reuenge not prouoke it this doth call for all kinde of blessings Wherefore let vs get our consciences sprinkled with this and flye to it by faith as they were wont to the sanctuary to the hornes of the alter for this is our true refuge in euery necessitie This doth shew vs how we should esteeme of all those benefits as remission of sinne c. which are purchased by it Things bought at high price we doe esteeme of them accordingly Many will not come out of their vanity but leaue the thing as not worth the taking which Christ hath purchased with his dearest bloud Knowing that you are redeemed from your vaine conuersation not with siluer and gold but with the bloud of Christ a Lambe vndefiled Doct. Remission of sinnes out of his rich grace Whence obserue First that to haue our sinne forgiuen is to be redeemed Reconciliation Redemption Remission Iustification One thing in regard of diuers respects diuersly named or set free from all euill That which before he called Redemption is here called Remission of sinne Our naturall estate if it be considered as a spirituall bondage Christ his deliuerance is redemption but if it be considered as a state in which we stand guilty and vnder punishment of the Law then Christ his deliuerance is the procuring of remission of sinne and they cannot but be one in substance though in reason and consideration they differ For what is forgiuenesse of sinne but an act of grace acquitting vs from all the guilt and the whole punishment of all our sinne And as we did speake of redemption so we may speake of remission For though the sentence of pardon be wholly and at once passed to vs yet the execution of the sentence is heere begun only and shall then be consummate when euery teare shall be wiped from our eyes in which regard we may grant without any danger of Popery that in the life to come euen at the time of Christs appearing to refresh vs or to reanimate our bodies by the returne of the soule to them that euen then sinnes shall be blotted forth that is the sentence which had absolued vs from all the punishment and consequences of sinne shall then be fully executed Againe the force of this remission is such that it setteth men free from the condemnation of Gods iustice in the Law from that power of the Deuill and my conscience condemning of mee from the life and power of sinne which is the death of the soule from all miseries and death which come in as a wages of sinne Vse This then should stirre vs vp to seeke remission of sin it is to be redeemed or set free from all euill to get our sin forgiuen therefore Dauid saith Blessed is the man whose sinne is forgiuen to whom God imputeth not sinne Looke as Malefactors will turne euery stone make all their friends they haue to get a pardon for their liues so would wee bestirre vs to get this pardon which once gotten we shall be sure to haue in Gods time all teares wiped from our eyes we shall see our selues deliuered from all euill Obserue secondly that euery belieuer in Christ receiueth forgiuenesse of his sinnes though by nature wee are in our sinnes lie in euill of guilt and punishment yet once getting faith on Christs bloud we are iustified we haue forgiuenesse of sin are accepted as righteous to life through Christ his obedience though the one is named yet the other is by a Synecdoche to be conceiued Euen as Kings to shew their clemency in entring their reignes they giue out free pardons to many kinde of trespasses so God to glorifie his mercy it pleaseth him to giue to vs in Christ the forgiuenesse of all our sinnes My meaning here is to speake precisely of remission of sinne as it is distinguished from imputing righteousnesse which I conceiue as a distinct part concurring in our iustification About this then we will inquire three points 1. In what order we haue it 2. What is the extent or latitude of it in respect of sinne and punishment 3. How we who haue it can be said to belieue the remission of our sinnes For the first as the supreame power of sauing or destroying is with God so of remitting and holding sinne vnremitted Wee are therefore to conceiue our remission first of all as in the gracious purpose of God toward vs who knoweth on whom hee will haue mercy and whom hee will harden as we thus had in Gods eternall purpose so we haue it giuen vs in time by way of execution First wee haue it giuen to Christ our Head for vs all for he being made sinne for vs euen as a suretie hauing all our debt layd on him hee could not be raised vp till now all our sins were done away Ergo Paul 1 Cor. 15. saith That if Christ were not risen we were still in our sinnes where hee maketh the cleering of vs all from sinne and Christ his resurrection to be accompanied one with the other Againe God did reconcile the world not imputing sinnes in Christ which could not be without remitting all their sinnes for whom his Christ did vndertake Besides were not our sinnes forgiuen in him we could not be raysed vp set in heauenly places with him for before we can haue quickning giuen vs in Christ we must haue pardon of sinne giuen vs. Further what did Christ shed his bloud for but that he might actually get the pardon of our sins Finally he doth distribute nothing to vs which by vertue of his obedience he receiueth not for vs. In the third place this remission is communicated from Christ to vs in manner following 1. Christ sendeth
keepe it in my selfe but while I show it onely to some few persons more neere me it is a secret matter still If the King acquaint some two or three of his most neere fauorites with a secret it remaineth hid still and a secret in comparison of things commonly knowne Thus was the Gospell a Mistery when it was made known to the people of the Iewes onely but continued no longer a Mistery in this sense when now it was notoriously published to all nations Thirdly the wisedome of the Gospell is still a Mistery when it is now diuulged in regard of those whose eyes are not opened to see it and their eares boared to attend to it as newes so common euery where that they are no newes are still secret to such who being deafe haue neuer heard of them thus it is at this day a hidden riddle to many Christians by outward profession Vse 1 Now the Vse of it is to rebuke the presumption of men who thinke so of their vnderstanding as if a word were enough for them in these matters who hope they are not to learne this point now yea some proud shallow heads who can find no things in the Scripture eloquent for phrase or profound for matter but this knowledge of Christ is so hidden a deepe that nothing is to be compared for secrecy with it in the whole world and when humane Arts are so abstruse that we cannot conceiue them without some reading explaning of them how can we finde out this deepe riddle of God if we plow not with his Heyfer How can wee vnderstand the mystery of his Word if we haue not an Interpreter Vse 2 This must moue vs to diligence and humble dependance on God for the teaching of vs we must thinke vpon them commune of them not in proud bashfulnesse conceale our ignorance one from the other Aboue all let vs labour to see our selues fooles and dull of heart that God may make vs wise Many are more prone to blame the Preacher as confused obscure and I know not what rather then themselues like the woman which taken blinde in the night did blame the curteines as keeping the light from her when the fault was in her blindnesse within not the curtaine without Vse 3 Thirdly We see hence the loue of God to tell vs a secret yea a hidden secret within his owne will in what can his loue be more testified Iohn 15.15 I call you friends for I haue shewed you what I heard from my Father When God reuealed the secret of Nebuchadnezzar to Daniel and Pharaoh his secret to Ioseph was it not a mercy for which they were thankefull see Dan. 2. and do not we account them to haue found much fauour But this is aboue all to make known his hidden wisedome which sheweth vs what things await vs to euerlasting life and death Doct. Obserue thirdly that the reason why God reuealeth or openeth the Gospell to any is his meere gracious pleasure within himselfe were it any dispositions foreseene in men then those should be called and taught who were of best capacity and towardnesse who were for ciuill carriage most vnblameable but not many wise nor many of great wit but babes and simple ones are called yea Publicans and Harlots were made know these things when Philosophers and Pharisaicall Ciuilians were excluded To show it in particular as it is a grace of God to giue his Lawes and Ordinances Psalm 147.19 so it is his meere Grace that they are bestowed on any rather then others This is showed in giuing them to Israell who were worse then Tyre and Sydon then Niniueh then the Nations I doe not send thee to a Nation of a strange tongue Ezec. 3.3 they would heare thee Had these things beene done in Tyre and Sydon they would haue repented Niniueh repented at the preaching of Ionah Loe a greater then Ionah is here Yea God is forced euery where to vpbraid them with stiffe-neckednesse a necke of steele with hard harts harts like Adamant with brazen foreheads yea to call them a gaine-saying and rebellious people Euen as his pleasure carrieth rayne to one place and not to another so hee maketh his Ministers drop the word of Wisedome amongst some and not amongst other-some Matth. 10.6 Goe not to the way of the Samaritans So Act. 16.7 Goe not whether thou intendest but into Macedonia Now if mans outward teaching be afforded out of meere Grace how much more Gods inward teaching yea his opening the eye of our mindes In truth as no reason can be giuen why one mans eyes were opened one dead man raised rather then all the rest so no man can giue a reason why these who now see and beleeue should be made to see rather then others Vse 1 This serueth to confute those who thinke the word to be giuen or deteined according to some thing in them to whom it is giuen or from whom it is deteyned in them or their progenitors but we haue shewed sufficiently that it is first sent amongst any freely and if it be with-held from any it must be for their owne deserts or some who haue bin before them parents to them not for their owne deserts for many of the heathen were not so hard-hearted and impenitent as the Iew and for their parents fault it could not be with-held vnlesse we would make particular parents to stand for themselues and their children whereas to be a Type of Christ a publique person standing for him and his doth agree to Adam as a thing appropriated to him Rom. 5. Yea some thinke that the inward teaching which doth so teach that it changeth the minde that this teaching I say is giuen to such whom God doth see as fit to worke with it and vse to this purpose as a Captaine setteth a man on a horse whom he doth see will manage him well But this doth presuppose a connaturall correspondencie in corrupt nature to the supernaturall grace of God and a power in nature to vse Grace aright which hath long since beene condemned as a Pelagian errour from these grounds that wee cannot doe any thing which profiteth to saluation out of Christ that we are not fit to thinke a good thought Vse Secondly Let vs acknowledge Gods free grace that we haue these things opened and reuealed to vs wee of meane parts for vnderstanding in comparison of other we who haue been often more vile viciously disposed then others Let vs acknowledge that he hath opened these things hid them from other euen because it so pleased him Finally let vs labor to walke worthy these ordinances to be fruitfull in them lest he say to vs as to Capernaum Woe be to thee thou wert lifted to heauen but I will throw thee downe to hell verse 10 Now followeth the tenth verse which is somewhat difficult and ergo wee must dwell a little on the explanation of it First wee will consider of the connexion it hath with the former then of
my iudgement briefly concerning it viz. Whether wee may in ordinary course be infallibly perswaded touching our saluation The truth is Christians may come to it That which is sufficient y confirmed on Gods part to Christians and that whose confirmation may be sufficiently receiued on Christians part concerning that they may infallibly be assured but God hath sufficiently confirmed it as is plaine by his Word seales oath pledge c. and what God offereth or confirmeth so we by faith may receiue it for faith doth inable vs suffi iently to belieue that God reuealeth to vs Now his wil to saue vs by all the former is particularly reuealed as wee shall show further hereafter That which maketh vs vnable to haue sound ioy hearty thankefulnesse courage to proceed in a godly course that is contrary to the truth But to take away this certaine perswasion of our inheritance doth this How can I ioy in a thing which I know not whether I shall haue it or no I meane with sound and full reioycing How can I be thankefull for that which I know not whether euer I shall get it or no How can a man haue heart to proceed while he cannot know whether he is in a course right or wrong and cannot tell whether all hee doth will come to any thing yea or no To explane the truth more fully I wil open these foure points 1. What this certainety is 2. On what grounds it riseth 3. In what state the faithfull attaine it 4. That the sence of it may alter euen in those who haue attained it 1. This certainty is no other thing then the testimony of a renewed conscience which doth witnesse through the spirit that wee are in state of grace and that we shall be brought by God to life euerlasting I call it a testimony of the conscience for the conscience doth not onely show vs what we are to doe what state we should seeke to get into but it doth witnes giue iudgement about that we haue done and the state we stand in be it good or euill The conscience accuseth of sinne and witnesseth to a man that hee is in the state of damnation it doth witnesse to a man that hee is in state subiect to Gods temporary displeasure and so likewise that a man is in such state as that God will shew him fauour for the present and bring him to see his promised saluation That it is a testimony of our spirit that is our conscience renewed it is plaine Rom. 8.16 That our spirit doth witnesse it through the spirit witnessing our state vnto it is plaine in that place also The spirit of God doth witnesse with our spirit and Rom 9.2 My conscience beareth me record through the spirit for the conscience doth but speake it as an eccho that it testifieth to vs both our present estate of Grace and our inheritance with Christ it is euident there also Nay when the conscience through the ministry of the Law doth testifie to a man his state in sinne and vnder the curse it is through the spirit of bondage that it doth so testifie this being the office of Gods spirit to teach vs to know the things bestowed on vs 1 Cor. 2.12 to worke in vs not faith onely but spirituall discerning of those things which are wrought in vs and looke toward vs belieuing The conscience doth testifie this partly through faith belieuing it partly through discerning the faith loue obedience which are by Gods spirit brought forth in vs 1 Iohn 4. â—6 Wee haue knowne and beleeued the loue the Father beareth vs. I know whom I haue trusted and that hee is able to keepe my saluation committed to him vnto that day 2. Tim. 1.9 Faith may receiue what the Word doth testifie but there is a word testifying thus much that my particular person beholding the Sonne and belieuing on him shall haue eternall life and be raised vp at the last day Ioh 6. â—0 that there is no condemnation to me being in Christ that he who hath begun his good worke is faithfull is constant and will finish it also that Christ is made of God not onely an author but a finisher of my faith not only a iustifier of me but a perfect redeemer that I being iustified and called shall also be glorified Neyther could Iohn with the faithfull belieue Gods loue toward them in particular if some word did not show it Neyther will the Papists say that all of them were priuiledged with singular reuelation For though no word expresly say thou Thomas belieuing shalt be saued yet that word which saith euery one belieuing shall be raised vp that word saith I beleeuing shall be raised vp Otherwise wee might aske what word saith thou Thomas shall not kill steale c. if the generall did not sufficiently containe euery particular person But it will be said How doe you know that you truly belieue To which I answer comming to that second ground by a gift of distinction or vnderstanding wee know these things wrought in vs by God and by discerning these things wee are assured touching that full saluation promised to vs. First that wee may know them then that these knowne doe further assure vs Paul did know on whom hee had belieued How could we say euery one we belieue if we might not know it Can we speak that truly wherof we can haue no certainty Thirdly when I see one or trust to any promising me this or that I know I see him and trust to him rest on him for that he hath promised Shall I by faith see Christ the Sonne and rest on him and yet know no such thing Wee may know wee haue some kinde of faith but not that wee haue the true liuely faith Ans S. Paul bids vs to try and proue our selues whether wee haue not that faith by which Christ dwelleth in our hearts which is the faith of such as are accepted with God 2 Cor. 13.5.6 Now to bid mee make search and examination for that which cannot be found out were ridiculous Our loue to God and our brethren by which we know our selues translated from death to life wee may know also St. Iohn maketh it a signe of our being translated Ergo it may be knowne Signes manifesting other things must themselues be more manifest Secondly hee that may know hee hath true faith may know a priori that hee hath loue also for loue is in true faith as the fruit in the root from which it springeth We loue God when now wee haue found that hee loueth vs first Now by faith we perceiue God to beare vs loue be reconciled for God doth offer his loue to mee belieuing Againe if I loue men I know my loue to them yea and in what degree I beare them loue Shal I loue God to the denying of my earthly profit yea my life often and not be able to know that I loue him Were this true when Christ asked Peter Louest thou
me he should haue answered Lord thou knowest wee cannot tell truely whether wee loue thee Againe St. Iohn saith By this wee know that we loue him if wee keepe his commandements If any say we know that we haue a naturall loue but wee are not sure that wee haue this Christian loue Againe many Christians thinke they haue true loue yea Peter himselfe was deceiued in his loue Ans The loue of a meere natural man to God is as like Christian loue as an apple is like an oyster and therefore we passe by it Christians are eyther enlightened onely and not sanctified or sanctified also with their enlightning The former may thinke themselues to haue loue not hauing it but because a man dreaming or running vpon some mistake may be deceiued shall this preiudice but that a man waking may iudge truly of this or that which is before him A man that hath no charity thinketh himselfe to haue it therefore one that hath it may not iudge infallibly that he hath it Now for those that haue it as Peter they may be deceiued not in iudging simply of the thing but of the measure of that which is circumstantiall in their spirituall life not in that which is substantiall Peter was not deceiued in thinking that hee had faith and loue but in presuming aboue his measure Thirdly wee may know our workes which are fruites growing from the tree of grace in our harts S. Iohn maketh them signes which doe euidently declare loue ergo they are manifest Hee who knoweth when he doth sinne swerue from obeying God hee may know how farre hee obeyeth God they who doe spiritually obey God eyther they know it or their consciences are not priuy to that they doe cannot beare witnesse and iudge of that they doe but this is false Pauls conscience did testifie to him that hee did walke in simplicity according to the Grace of God True it is that for the outside the works of vnsanctified men are like to the workes of the sanctified but they are without the life and spirit which is in the worke of a true beleeuer to which he is no lesse priuy then to the externall worke which commeth from him To conclude they who haue the testimony of a good conscience may know that they obey God sincerely But Christians may haue the testimony of good consciences Beside that the spirit doth teach our consciences to beare witnesse of the griefe and ioy we haue and so by consequent of all wee doe according to good Now the conscience as through faith so discerning these things doth testifie to vs from these our saluation which he hath promised and God will not forget to finish what hee beginneth Should a King promise to erect some Colledge and giue liberall maintenance to Students in it wee are certaine by a humane faith that hee will doe such a thing though it be not begun but when now the foundations were in laying then we should not onely belieue his purpose but in part know it by that we saw executed and by that we saw in execution wee would assure our selues the thing should be finished But heere it will be obiected that though knowing these things wee might come to see our selues in present state of grace yet we cannot be sure of our saluation vnlesse wee could know that our faith loue and obedience should perseuere to the end To this I answer that the Scripture could not say that he that belieueth hath an euerlasting life that there is no condemnation to them that are in Christ did it not take our faith and the fruites of it to be such from which wee should neuer fall through the power of God and this the conscience commeth to know by faith in God conceiued through such promises as these I will make you walke in my commandements I will put my feare in you that you shall not depart I haue begun my worke and I will perfect it in you I am author and finisher of thy faith it is my will thou shouldest haue eternall life and be raised vp at the last day Now though the conscience doth testifie this our present being in fauour and our future saluation yet it doth not this in euery state of a belieuer For first there is a state in which faith is a smoaking weeke desiring that it could belieue rather then getting vp to feele it selfe belieue Againe though faith be not troubled but doth quietly stay on Christ and taste God good in letting them finde peace with him yet such is the infancy of spirituall vnderstanding in Christians now first conuerted that they doe not returne into themselues and iudge of that they doe and of the great consequence which followeth from that which they doe Hence it is that they will tell you they finde God good to them and goe on cheerefully in duties for the present but they come not to behold the stability of their saluation for time to come There is a state in which faith is exercised with temptation from vnbeliefe or otherwise by which opposition the soule is kept from attaining this certainty being encountred with doubtful appearances which it cannot wel answer cleare for the present There is a state wherein faith is now grown vp either hath out-wrestled or otherwise is exempted from knowing such temptation and the faithfull in this state doe perswade themselues that Gods mercy and truth and power shall carry them through vnto saluation Looke in 1 Pet. 5. v. 11. The God of Grace who hath through Christ called you vnto eternall glory when you haue a little suffered he perfect you stablish you strengthen you ground you sure Lastly when now our consciences are come to testifie through faith and experience this happy estate we are subiect by neglecting meanes by falling into some more grieuous sinne by secret desertions ere-while to lose for a time this comfortable perswasion the spirit not speaking in vs by his light as heretofore and our consciences and faith so hurt and wounded that the actions of them are troubled depraued as we see the like befall the naturall reason and senses Wee see through melancholy what reason commeth to imagine how the eye thinkes it sees things yellow and redde when they are nothing so the taste things bitter when they are sweet so the sight of faith and conscience when nothing but sinne guilt wrath angry desertion ouer-lay it it seemeth to see euery thing for the time of like colour to those things wherewith it is possessed These things I thought good to set downe that we might conceiue the nature of this point more fully One thing is to be answered which seemeth to me of greatest moment namely that this doctrine doth leaue no place for feare but breedeth presumption but this is vtterly denied for the grace and mercy of God belieued breedeth loue of God and consequently true feare which is opposed to senselesse stupidity and carnall presumption though it casteth out feare
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