two things be remembred First that when the words of knowledge doe together by connotation imply affection much more doe the words of beleefe and Ergo where I finde to beleeue that Christ is the Sonne of God I must conceiue this beleefe to containe confidence in the Sonne Secondly to remember that when faith of any temporary promise is said to be accounted for righteousnesse it is because it doth in beleeuing the thing temporall apprehend him in whom all the promises are yea and Amen who is at least the remoued obiect of a iustifying faith in euery thing it apprehendeth Thus Abraham beleeuing the promise of seede of Isaac did apprehend that blessed seede which had from the beginning beene promised and saw his day which the Apostle doth testifie Gal. 3. Neither did he looke at the power of God but to sustaine his beleefe of a seede before promised against the temptations wherewith God did exercise him that we haue a particular word and in effect to beleeue on Christ vnto forgiuenesse of our sinnes I haue shewed aboue Vse Wherefore let vs rest on Christ alone as our rocke flye to him as our true sanctuary This Papists come to in death renouncing any confidence in their fooleries this themselues giue testimony vnto that it is the surest and he is not wise who will not take the safest way for his soules saluation Doct. 3 The third Doctrine is that faith and loue are neuer disioyned but goe each in hand one with the other From what time we beleeue men will doe any great good things for vs we feele a loue arise toward them so from what time by faith wee apprehend loue in God toward vs through Christ we feele loue reflecting from vs toward him according to that we loue him because we haue knowne and beleeued his loue to vs First faith must bring the holy fire of Gods loue into our frozen hearts or they will neuer be warmed with feruent loue to God againe The sinfull soule doth see Gods loue forgiuing it many sinnes then it loueth much againe In nature we see nothing can moue in desire to this or that till first it hath apprehended it louely So our affections cannot in loue and desire moue to and vnite themselues with God till by faith wee doe discerne him as reconciled to vs so becomming an amiable obiect for vs sinners to imbrace till that faith discerneth this nothing but wrath like a consuming fire abideth ouer vs. Hence it is that Saint Paul 1 Tim. maketh loue to flow from faith vnfained and Gal. 5. he saith that faith worketh by loue not as fire maketh hot by heate which is a formall property inherent in it but as the soule doth this or that by the hand which is an externe instrument conioyned vnto it for loue is not any essentiall cause which doth giue being to faith but it is a grace without the being of faith though ioyned vnto by which as an instrument faith worketh Vse 1 The Vse of this Doctrine is to show how vniustly they slander vs as teaching a faith alone without other graces when we hold according to the Scipture that there can be no true faith without loue nor loue without true faith for the first is but a dead carkase this latter is but blinde deuotion neither is pleasing to God Indeede we teach that faith iustifieth vs alone without other graces not in regard of their presence but in regard of their co-working with faith to this effect of our iustification It is one thing to say the eye is in the head without other senses and another thing to say the eye doth see alone no other sense seeing with it Vse 2 This must make vs trie the truth of our faith for if our hearts haue not been kindled with loue to God they neuer truely beleeued his loue in Christ We may easilier carry coales in our bosome without burning then by faith apprehend truely this loue of our God without finding our hearts burne in loue to him answerably Vse 3 We see that loue is an effect following faith euen loue to God himselfe They make the tree to beare the roote who will haue loue giue being to faith but this is but a consequent of Lombards errour who did hold loue to be no other thing then the holy Ghost himselfe Doct. 4 Obserue lastly who are the persons on whom the loue of true beleeuers is set viz. the Saints yea all Saints True Christian loue next to God and our owne soules maketh vs affect those who are sanctified who expresse the vertues in their life of our heauenly Father by whom we are called from darkenesse to light Hence it is that the Saints the houshold of faith the brethren are commended as persons whom we must affect and doe good to before all other Thus our God loueth Psalme 147.10 not the strength of horse nor legs of man but those that feare him are his delight Thus Christ loued Who is my father and mother c. hee that heareth and obeyeth Thus Paul and Dauid loued We loue none according to the flesh all my delight is in the Saints in them who excell in vertue Euery creature loueth and liketh to be with those who are vnited with it in communication of the same nature So sanctified Christians cannot but loue and like to be most with them who haue receiued the like diuine nature in which themselues are partaker yea it loueth all Saints not such who haue other parts pleasing and contentfull but it loueth euery one in whom it can see the image of God shining for it cannot be but that loue which truely loueth one person as he is holy shou d loue euery one so far forth as he is holy yea though we are to esteeme and inwardly affect men as we see them holy we are not bound to shew them the outward effects of our loue answerably The neerer persons are tyed to vs in naturall and ciuill bonds the more must our prouidence be for them and loue shewed them in outward things vnlesse their foolish lewdnesse dispriuiledge them this way for then the prouerbe taketh place A wise seruant may be preferred before a foolish childe Vse 1 This then doth reproue many who indeede hate and would show it were it pollicie those who endeauour to liue holily traduce the name of Saints nickname them as Puritans such who cannot be themselues but when they are in company with Swearers Gamsters good fellowes such who will seeme to relish some odde persons who are indeede truely holy but others in whom holinesse is apparant they cannot endure it is to be feared they loue those whom they doe not because they see holinesse but for some by respects which within themselues they haue conceiued Some who are all for a sound iust dealing well natured man though he be neuer such a stranger from matter of religion Yea I would many of the Lords children through selfe-loue did not loue too well
foreseene then hee loueth some to saluation whom his wrath followeth to death at the same present But Gods anger to death and loue to saluation cannot take place at once Ergo. 6. If God cannot choose any in particular before some generall conception that such and such who belieue shall be chosen then he chooseth not but on faith foreseene But God cannot c. For we prooue in our vnderstandings that we doe things in particular according to generall conceptions within our minde 7. That which maketh God choose persons to life which are not eligible is not to be admitted But an absolute election without any foresight of Faith doth so 8. The Scriptures say wee are predestinated and elected according to foreknowledge Flye lusts of youth c. The reasons for the denying part are many To leaue such named before which are common to this question also 1. This electing on faith fore-seene maketh God goe out of himselfe looking to this or that in the creature vpon which his will may be determined to elect Now this is against the all-sufficiency of God for as if he should get knowledge from things as we doe it were an imperfection in his knowledge so in his will if he must be beholding to something in vs before it can be determined Besides it maketh God intrinsecally changed now in suspence touching that wherein after on some sight hee commeth to be fully determined I will choose this man if so be he will beleeue I will vpon fore-sight of my condition absolutely choose him 2. That election of persons which hath annexed to it a decree preparing faith and iustification for the persons that are elected that is of men vnbelieuing Those who being elected are predestinated to haue faith wrought in them those are considered without faith as now they are elected Rom. 8.39 These foure and fiue Verses of this Chapter 3. If God decree to elect none till he doth see them beleeuing with perseuerance then he doth decree to giue faith and perseuerance before hee doth decree to take or ordaine to life But this is absurd for God should decree to that by which as a meane he commeth to elect before he should decree to elect Let the Arminians tell vs what is Gods end in decreeing to giue this man faith and perseuerance if not that he may choose him to life If hee haue this end in decreeing to giue faith he must needes intend the election of this person before he decree to worke in him effectually faith with perseuerance Beside the Scripture saith so many as were ordained to life beleeued 4. That which maketh God choose vs when we haue chosen him and loue vs when haue loued him first is contrary to Scripture But if God choose vs when now wee haue held the faith and loue of him to the last moment he doth choose vs after we haue chosen him 5. Christ saith we heare or beleeue because we are sheepe This saith we are sheepe or elect and ordained to life because we beleeue 6. From this verse That to which any action tendeth as an effect that is after the action it selfe But this eternall election tendeth to this that wee should be pure in loue 7. That which standeth not with the freedome of Gods will yea of his meere will within himselfe that is not to be indured in election But a condition qualifying the person maketh Gods election not meerely from his will 8. Had faith sanctification workes beene the condition on which we were elected it is like Saint Paul would haue thought on them Rom. 9.11 But he findeth no such consideration in which reason might stay it selfe but exclaimeth O the depth c. Deut. 7.7 9. That which Israels election doth typifie is not an election on fore-sight or any worthinesse But ours is typified by it ergo 10. That which Austin retracted as comming neere Pelagianisme is not like to be orthodoxe This he did so First The latter arguments perswade me fully that God doth not elect vpon any thing fore-seene in vs He decreeth on this condition though he seeth that neither they can doe it of themselues neither is he minded to worke it in them if the first then God were not omnipotent if the latter he should decree foolishly vpon that he saw impossible if the second it is all one with an absolute will which should moue him to this action of electing of vs God cannot haue such a conditionall decree I will elect all if they will beleeue For he must either thinke they can doe this without him and then he were not an omnipotent or that he would giue them effectually to beleeue then it is all one with an absolute will as for example I will elect to life such as shall beleeue I will giue these beleefe with perseuerance and will choose them to life hauing thus beleeued this is all one with this decree we maintaine I choose these to life and decree to giue them faith and perseuerance by which they shall be brought to life they are alike vpon the matter absolute Onely the former maketh God to decree the giuing of faith that he may decree election This latter maketh God decree the giuing faith onely for obtaining saluation to which we are elected Secondly I say he that can make vs fit to any end he chooseth vs may choose vs to that end before he order his meanes to bring vs thereunto Arminius will first haue him make vs fit and then decree to choose vs to life which is to set the Cart before the Horse to predestinate meanes before the end be agreed on to set predestination before fore-knowledge and election Thirdly This proposition God hath chosen vs to life beleeuing and perseuering This is true in this sense we are chosen to life to which he wil bring vs through beleeuing But if it be referred to the action of choosing in this sense God doth choose vs when now he doth see vs beleeuing that we should haue life it is not true nor agreeing to those Scriptures God hath chosen vs to saluation through sanctification and beleefe God hath ordained vs to obtaine life through Iesus Christ These three Conclusions praemised We will answer those Arguments propounded for the contrary and so proceede For the first see that which is before answered on these words in Christ viz. That God chose vs being in Christ vertually not actually Answered 2 To the second If each part be rightly taken all may be granted and our cause nothing hurt Those persons whom God saueth and adopteth thus and thus qualified in time those he did decree when they were made such by force of his predestination to adopt and saue This conclusion is true God did decree to saue certaine persons by working in them effectually faith and perseuerance But Arminius by decree vnderstandeth the decree of election to life as it is distinguished against predestination which is the decree of meanes whereby the chosen of
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
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
speaketh as is plaine in the Text He speaketh of it as a benefit in Christ as it respecteth persons elect verse 4. as it hath his terminus adoption The second is an act of counsell accepted of his will which doth shew and decree the being of all such meanes by which his iustice shall in some persons be glorious Thus Fulgentius doth make predestination not onely a preparation in his eternall disposition of things which he did fore-know himselfe about to worke whether in mercy or iustice and the Scripture doubteth not to say that God did predestinate all those things done to the person of our Sauiour then which the Sunne neuer saw viler The Fathers doe define Gods predestination in euill things by fore-knowledge onely to shew a difference betweene the working of his prouidence in good and euill viz. that he doth not worke these by himselfe or by command or by concurring effectually to them as he doth to good actions Now that which is spoken respectiuely must not be absolutely taken neither neede men to feare the vse of such phrase which God himselfe hath not declined But inough of this for this place Touching the third point Adoption it noteth the same matter for substance which was the end of Election euen glorious life with God but it includeth further a dignitie or sonne-ship which doth interesse vs in some sort to life of glory and looke as the royalty of a Lordship may be distinguished from the Lordship it selfe though they goe together so may this dignity or title of sonne-ship from the inheritance it selfe which doth goe with it By Adoption then he meaneth here the dignitie and glory of the sonnes of God vnder what maine benefit whether vnder iustification or glorification it is to be conceiued I will shew after in vnfolding the Doctrines The summe of these two Verses is in larger terme of speech as followeth Blessed be God who hath blessed vs in Christ with all spirituall blessing as for example Who hath elected vs and not onely chosen vs to the end but hath so ordered all things by an eternall disposition for vs who beleeue that they shall bring vs to that dignity and full glory of the sonnes of God which is both begun in vs here beleeuing and is also to be accomplished hereafter through Christ and this he doth not looking out of himselfe to any thing fore-seene in vs but within himselfe my meaning is out of his meere gracious pleasure that thus his glorious eternall grace might be magnified out of which this grace floweth that he hath now in his time done vs fauour and made vs accepted in his beloued First it is to be marked in the order that God doth to our conceiuing first loue vs to life before the meanes bringing vs to life are decreed This is the order in which we are to conceiue that one simple action of God which worketh our saluation Here election is the first in this enumeration Paul maketh and Rom. 8.39 Paul setteth fore-knowledge before predestination and when the Scripture saith we are elected to life through faith and holinesse as the way of life needes must the end be first in order of nature before those things which serue to the end As it is with vs we first are at a point concerning the end before we seeke meanes which leade vnto it as I am first at a point to Write before I take in hand Pen Inke or Paper Obiect 1 But how may God loue to life such who are now the children of wrath and not eligible to it He must first make them louely or eligible then choose them to life I answere Resp It is one thing to loue any so as that I will bring them to life by iust meanes another thing to loue any so as immediately to communicate life with them In the first sort God may loue those who are sinners before him the latter cannot consist with his wrath inflicting death And thus he did loue them before the giuing of Christ So God loued the world that he gaue his onely begotten Sonne that he spared him not but gaue him all to death for vs. This is to be marked against them who make God first decree the giuing of Christ to death of faith and perseuerance to some before hee make either inward or outward election of them Doct. Obserue secondly That God hath not onely chosen some but ordained effectuall meanes which shall most infallably bring them to the end to which they are chosen Such whom he hath foreknowne marke such he predestinated not all but some are foreknowne God hath set an order of meanes which shall bring them to glory Or looke as when God appointeth any to liue forty fifty yeares his prouidence in nature doth so worke that euery thing from a mans first birth to his last breath doth passe him on to this period praeordained So those whom God hath appointed to that last finall end of life supernaturall his supernaturall prouidence doth so worke that all things doe after a sort conspire and worke to that end Euen as we doe nothing about any thing further then the ends we haue do moue vs to worke If we look at the things before our callings or after we shall finde this true though they worke not in the same manner some promoting it directly by themselues some by accident occasionally Before our callings the good things we haue our selues in our selues or which we see or haue giuen vs in others they perfit vs to saluation When God doth call vs the good things we haue our selues in our selues make vs admire Gods bounty and patience when we see what wee were when hee shewed vs that kindenesse Yea they are after our callings dispositions and helpes which make vs serue God with more facility and fruitfulnesse Some complexions and constitutions are farre more accommodable instruments to grace now receiued then others The good we see in others we glorifie God in it in the day of our visitation though we scorne it for the present the good giuen vs in others is often ordained as an antecedent to our conuersions as when God doth giue vs loue in the eyes of some good man stirre him vp to pray for vs Thus Austen thinketh that Steuens prayer was ordained of God as a meane to worke Sauls conuersion The euils we know before our conuersions work to this end likewise The Iailors affrightment God had ordained as a meanes to make him seek out of himselfe So the sicknesses which were vpon many in the Gospel made them seek out to Christ So the deformity which befalleth some the infirmities the feares griefes of minde which follow them though they know not why as we say nor wherefore are often disposed as occasions of their greatest good of preseruing them from many sins Nay the sins they liued in before their calling God maketh them occasionally worke to this end For after our conuersion they make vs more to loue as Mary
that his minde that we might winne you to him It were happinesse for a poore woman to be contracted to a man vertuous wealthy honourable but what shall be thy happinesse when thou shalt by an vnfained faith haue got thy selfe contracted vnto Christ Pro. 9. Mat. 22. refuse not wisdome sending forth her maids refuse not God sending out his seruants and inuiting you to come and partake in his Sonne Christ and all his benefits to forgiuenesse of sins and saluation of your soules least you by despising his grace most highly prouoke his indignation Vse 2 We see the vaine slander of the world who say the Gospell marreth all fellowship Indeede it doth breake sometime good fellowship falsely so called but it breedeth and holdeth together all fellowship that is good indeede It bringeth vs to haue fellowship with Christ the mediatour with God with Angels with spirits of iust men departed with the predestinate ones whose names are written in heauen with all in earth who are beleeuing members in Christ It breaketh company by reason of mens corruption which maketh them they had rather liue thrals of Sathan in their ignorance and lusts and customes of ignorance then suffer themselues yeelding obedience to be gathered to Christ Doct. 3 Obserue thirdly from hence that this pleasure of opening the Gospell was proposed for gathering all things to Christ their head Obserue that whosoeuer haue beene are or shall be gathered to Christ they are brought to this by opening the Gospell God did purpose this grace of opening the Gospell not for our sake onely who are from Christ to the end of the world to be brought to him but for their sakes who were then in heauen when Paul did write these words in hand There is but one eternall Gospell Gal. 1. neuer was there other name made knowne in which men might be saued then the name of Iesus Christ yester day to day for euer the onely way of saluation Abraham saw the day of Christ reioyced yea from Abell downeward it was by faith on that promised seede that they were accepted What is the whole redeemed Church a number called forth by God out of the world to partake in forgiuenesse of sinne and life eternall through Christ When the whole Church is a multitude of such as are called Gods call is nothing but the inward and outward or at least the inward opening of the Gospell to such whom he hath predestinated to saluation It cannot be but that euery one who is of or belongeth to the Church must haue this wisdome of God opened to him Vse 1 It is to be obserued not onely against those old heretickes but many deluded soules in our times who are of minde that if they follow their conscience and liue orderly in any kinde of beliefe it will serue their turne But he that followeth such a blinde conscience will finde our Sauiours speech true if the blinde leade the blinde both will come into the ditch his conscience and he will both perish if he learne not this way of faith and obedience to the Gospell of Christ Vse 2 Againe it must teach vs to come vnder this ordinance of God reuealing his truth for this is that great dragge which taketh all such good fish such persons as belong to the kingdome of heauen Doct. 4 In Christ euen in him Obserue who it is in whom we are gathered together as fellow members each with other Wee are fitly said to be gathered in Christ together both because he hath abolished the enmitie twixt God and vs and so remoued that which did disperse vs. 2. Hee doth call vs and effectually draw vs home in his time euen as Shepheards doe their flockes which are now scattered When I am lifted vp I will draw all How often would I haue gathered you 3. In him as in the same point we are all of vs one Euen as all the families of the earth in regard of Adam their first parent the common roote and stocke of all mankinde they are all but one Or as the Subiects of England Scotland Ireland are in our King vnited and all made one body politicke so it is with the members of Christ in heauen and earth now being gathered vnder Christ their head they must needes be gathered one to another as fellow members in one and the selfe same body Rom. 12. There being not onely a bond from Christ to vs euen the bond of his spirit and from vs to Christ euen our faith but a bond of loue the bond of perfection which doth hold vs one with another Vse 1 Let vs then to preserue our vnion walke with Christ and keepe by him Euen as it is in drawing a circle with compasse and lines from the circumference to the Center so it is with vs the more they come neere the Center the more they vnite till they come to the same point the further they goe from the Center in which they are vnited the more they runne out one from the other so when we keepe to Christ the neerer we come to him the more we vnite but when we runne forth into our owne lusts and priuate faction then we are one disioyned from the other Vse 2 Againe we must seeing in Christ our head wee are ioyned as members of one and the same body therefore we must be so affected each to other as we see members are They enuie not one another the Foote enuieth not the Eye they communicate each with other the Mouth taketh meate the Stomacke digesteth the Liueâ— maketh bloud the Eye seeth the hand handleth all for the good of the whole they will not reuenge themselues if going hastily one foote strike the other leg or foote it will not strike againe they so beare the burthen one of another that their affection each to other is not diminished as if the head ake the body will not carry it and knocke it here or there but beareth the infirmitie doing it the ease it may yea being well affected to it no lesse then before Now that God who is loue it selfe teacheth vs these things Doct. 5 From this that he saith All the things which are in heauen or in earth Obserue That there is no place in which are any members belonging to Christ but either in heauen or in earth Thus Colos 1. the Apostle did not know any belonging to reconciliation wrought by the bloud of Christ but they were either in heauen or earth The Scripture doth not know but two kindes of men some beleeuing passed from death to life some vnbeleeuing ouer whom wrath abideth though some haue greater faith and sanctification it mattereth not degree changeth not the kinde a childe is a man no lesse then a man for the kinde of him It acknowledgeth not but two states some as Pilgrimes here Wrastlers Souldiers runners of the race some as at home hauing receiued the crowne the garland of victory So it acknowledgeth but two Times the one in
lose ten parts of his kingdome It is in our little personall common wealths as in those wide ones Where Counsell failes all goes to ruine Prou. 11.24 Doct. 3 Counsell of his will That is which his will propounded to it did freely accept Obserue hence that what God willeth once that hee effectually worketh see Psal 115. Our God is in Heauen and doth whatsoeuer hee willeth Who hath refused his will so Isa 46 10. We see in beasts that they haue an appetite to that they moue after in men that which they will that they put out their power to effect so it is in God if he will any thing he doth worke it effectually That is a friuolous distinction of an effectuall and an ineffectuall will in God which standeth neyther with truth of Scripture as in this place nor with the blessednesse of God nor with the nature of things all that shewed him which his will accepteth he doth effectually worke it Against blessednes of God for might God will a thing and not haue it hee were not fully blessed when to haue euery good will is more blessed then to want it Against nature of things for euery thing which will and ability worketh if God almighty haue will to any thing the thing must needs follow Where there is full power to worke any thing applied to the working of it the thing wrought must needs follow Heere some distinguish and say that in things which God will doe his power doth worke them effectually but the things which God would haue on condition from vs those his power doth not worke An old Pelagian conceit Would not God haue vs walke in his commandements and hath he not said that he will put his spirit in vs and make vs walke in them S. Austin learned that God did promise to worke mightily those things hee requireth from vs. If to haue the conditionall will be more happy then to want it then God who hath power to worke the condition in vs will not want it Not to say that this conditional will is absurdly imagined in God he must will the hauing a thing on condition which he will not worke and then it is impossible vnlesse the creature can doe something good which he will not doe in him or on condition which he will worke and then hee worketh all he willeth or on such a condition which he seeth the creature cannot performe nor himselfe will not make him performe and this were idle and friuolous Vse 1 The Vse is first for our comfort While we know that all that good which God hath willed to vs he will work it for vs saith repentance perseuerance in his feare sanctification and saluation His will is we should be raised vp at the last day all these hee will effectually work for vs. Did our good depend vpon our owne wills as things exempted from subiection to his power all our comfort were at an end If the preseruing me from euill bestowing on mee good depend not entirely for principall efficacy on God farewell all religion Vse 2 We see them confuted that make Gods will tend mans and worke accordingly as that inclineth which is to set the Cart before the Horse to make the supream gouernesse come after the hand-maid We cannot go to the next towne but we must say if God will saith Iames. God can haue nothing with man no faith no conuersion but if man will and that not as comming to him in obedience but as able to crosse him and resist his pleasure Ob. Hee doth still worke after the counsell of his will seeing it pleased him to yeeld so to the liberty of his creature Resp Where learne they that God hath suspended his omnipotency and put the staffe out of his hand The Scripture telleth vs that God hath the hearts of Kings to carry them as he will that the power that raised Christ worketh faith in vs. Secondly I say that did God looke to the will of another as the rule of that he will worke he could not be said to worke after the counsell of his will though hee might be said to worke willingly as it is with seruants and subiects who looke to the wills of others for their direction of others to whom they are in power inferiour Vse 3 Lastly let vs seeing all things are according to his will yeeld him obedience in all things It is fit children or seruants should be subiect to the will of parents and masters how much more for vs to subiect our selues to his will which is euer guided with vnsearchable wisedome Hauing thus admonished what I deeme fit to be spoken more generally as fitting to popular instruction before I passe this place I thinke it good to deliuer my iudgement touching that question Quest Whether Adams voluntary fall was preordained and in some sort willed by God yea or no Or whether God did onely foresee it and decree to suffer it not willing or intending that it should fall out though hee saw how he could worke good out of it I will first set downe the arguments on both sides Secondly lay downe conclusions opening the truth Thirdly answere the arguments propounded to the contrary Those who defend the latter reason thus 1. That which maketh God cruell and more cruell then Tygres themselues and vniust is not to be granted But to make him will the vndeserued fall and ruine of his creatures doth make him so 2. That which maketh God will an occasion of shewing his owne wrath is foolishly ascribed to God no wise man will make worke for himselfe to be angry at 3. That which fighteth with the end of God in creating man that is not to be ascribed to God But to will the fall of his creatures fighteth with his end he propounded namely that by seruing him they might liue happy euerlastingly 4. That which standeth not with Gods truth in his word is not to be granted But that to say he did will and determine the fall standeth not with his truth His word saith I would haue thee come to life perseuere in obeying me this saith I will not haue thee come to life nor continue in obeying Ergo it maketh God to haue deceiued man 5. That which maketh God will the taking away of some guilt by which Adam should haue beene enabled to haue obeyed or to withdraw some Grace and so forsaken him before hee had sinned that is not to be granted But to make God will and decree that his creature shall fall doth inferre the substraction of some Grace and sufficient abilities to keepe the Law and that while Adam yet had not offended Ergo it is not to be granted 6. That which God willeth that hee worketh and is author of But the fall you say he willeth Ergo. 7. He who gaue strength enough to haue auoided sinne did forbid it in paine of death he is not willing that sinne should be But God did so 8. That which maketh God will that which
me he should haue answered Lord thou knowest wee cannot tell truely whether wee loue thee Againe St. Iohn saith By this wee know that we loue him if wee keepe his commandements If any say we know that we haue a naturall loue but wee are not sure that wee haue this Christian loue Againe many Christians thinke they haue true loue yea Peter himselfe was deceiued in his loue Ans The loue of a meere natural man to God is as like Christian loue as an apple is like an oyster and therefore we passe by it Christians are eyther enlightened onely and not sanctified or sanctified also with their enlightning The former may thinke themselues to haue loue not hauing it but because a man dreaming or running vpon some mistake may be deceiued shall this preiudice but that a man waking may iudge truly of this or that which is before him A man that hath no charity thinketh himselfe to haue it therefore one that hath it may not iudge infallibly that he hath it Now for those that haue it as Peter they may be deceiued not in iudging simply of the thing but of the measure of that which is circumstantiall in their spirituall life not in that which is substantiall Peter was not deceiued in thinking that hee had faith and loue but in presuming aboue his measure Thirdly wee may know our workes which are fruites growing from the tree of grace in our harts S. Iohn maketh them signes which doe euidently declare loue ergo they are manifest Hee who knoweth when he doth sinne swerue from obeying God hee may know how farre hee obeyeth God they who doe spiritually obey God eyther they know it or their consciences are not priuy to that they doe cannot beare witnesse and iudge of that they doe but this is false Pauls conscience did testifie to him that hee did walke in simplicity according to the Grace of God True it is that for the outside the works of vnsanctified men are like to the workes of the sanctified but they are without the life and spirit which is in the worke of a true beleeuer to which he is no lesse priuy then to the externall worke which commeth from him To conclude they who haue the testimony of a good conscience may know that they obey God sincerely But Christians may haue the testimony of good consciences Beside that the spirit doth teach our consciences to beare witnesse of the griefe and ioy we haue and so by consequent of all wee doe according to good Now the conscience as through faith so discerning these things doth testifie to vs from these our saluation which he hath promised and God will not forget to finish what hee beginneth Should a King promise to erect some Colledge and giue liberall maintenance to Students in it wee are certaine by a humane faith that hee will doe such a thing though it be not begun but when now the foundations were in laying then we should not onely belieue his purpose but in part know it by that we saw executed and by that we saw in execution wee would assure our selues the thing should be finished But heere it will be obiected that though knowing these things wee might come to see our selues in present state of grace yet we cannot be sure of our saluation vnlesse wee could know that our faith loue and obedience should perseuere to the end To this I answer that the Scripture could not say that he that belieueth hath an euerlasting life that there is no condemnation to them that are in Christ did it not take our faith and the fruites of it to be such from which wee should neuer fall through the power of God and this the conscience commeth to know by faith in God conceiued through such promises as these I will make you walke in my commandements I will put my feare in you that you shall not depart I haue begun my worke and I will perfect it in you I am author and finisher of thy faith it is my will thou shouldest haue eternall life and be raised vp at the last day Now though the conscience doth testifie this our present being in fauour and our future saluation yet it doth not this in euery state of a belieuer For first there is a state in which faith is a smoaking weeke desiring that it could belieue rather then getting vp to feele it selfe belieue Againe though faith be not troubled but doth quietly stay on Christ and taste God good in letting them finde peace with him yet such is the infancy of spirituall vnderstanding in Christians now first conuerted that they doe not returne into themselues and iudge of that they doe and of the great consequence which followeth from that which they doe Hence it is that they will tell you they finde God good to them and goe on cheerefully in duties for the present but they come not to behold the stability of their saluation for time to come There is a state in which faith is exercised with temptation from vnbeliefe or otherwise by which opposition the soule is kept from attaining this certainty being encountred with doubtful appearances which it cannot wel answer cleare for the present There is a state wherein faith is now grown vp either hath out-wrestled or otherwise is exempted from knowing such temptation and the faithfull in this state doe perswade themselues that Gods mercy and truth and power shall carry them through vnto saluation Looke in 1 Pet. 5. v. 11. The God of Grace who hath through Christ called you vnto eternall glory when you haue a little suffered he perfect you stablish you strengthen you ground you sure Lastly when now our consciences are come to testifie through faith and experience this happy estate we are subiect by neglecting meanes by falling into some more grieuous sinne by secret desertions ere-while to lose for a time this comfortable perswasion the spirit not speaking in vs by his light as heretofore and our consciences and faith so hurt and wounded that the actions of them are troubled depraued as we see the like befall the naturall reason and senses Wee see through melancholy what reason commeth to imagine how the eye thinkes it sees things yellow and redde when they are nothing so the taste things bitter when they are sweet so the sight of faith and conscience when nothing but sinne guilt wrath angry desertion ouer-lay it it seemeth to see euery thing for the time of like colour to those things wherewith it is possessed These things I thought good to set downe that we might conceiue the nature of this point more fully One thing is to be answered which seemeth to me of greatest moment namely that this doctrine doth leaue no place for feare but breedeth presumption but this is vtterly denied for the grace and mercy of God belieued breedeth loue of God and consequently true feare which is opposed to senselesse stupidity and carnall presumption though it casteth out feare
verse 15 Hauing thus laid down the benefit he commeth to mention the effect which the consideration of it wrought in him which reacheth to the end of this chapter wherein two things may be obserued 1. The occasion in this 15. verse 2. The fact which hath two parts 1. His thankesgiuing 2. His prayer Concerning the latter first we haue set downe that he prayed 2. What hee prayed in the end of the 16. verse and so downward In setting downe the occasion 1. Wee are to consider the Apostle his hearing of them 2. What hee heard of them which was first their Faith et downe with the obiect of it in the Lord Iesus secondly their Loue which is amplified from the obiect to Saints from the quantity and extention of it to all Saints The verse hath nothing difficult to be explaned Doct. 1 Obserue first from this that Paul getteth heeresay say how the matter of grace went amongst them that Ministers must labour to know how grace goeth forward in those with whom they are to deale This was the newes that Paul asked after his desire was to be certified of this before all other things Thus Epaphras told him of the Colossians estate thus hee learned out the famous faith of the Romanes thus hee learned by some of the house of Cloe the state of the Corinthians Naturall men wil inquire hearken after the health of their friends how they are in body and estate Thus this spirituall man he was stil learning how the soules of the Churches prospered It behoueth shepheards to know their flocke Naturall parents if they haue children at the vniuersity they will inquire how they goe on in learning and vertue Thus this Father of soules absent from them could doe no other but bee delighted to learne how they did grow toward God Vse Which thing may checke many Pastors nowadaies whose Epistles if one reade you shall finde nothing they listen after but newes like those Athenians Acts 17. newes fitter for men that follow the Exchange then for those who are Fathers in Churches Againe this doth shew how wide they are who thinke it curiosity in Ministers if they look into the manners more neerly of their people What need they busie themselues thrust their oare into other mens boats For a priuate person without any calling to be inquisitiue and to prie into others that I may know how to come ouer them cast something in their teeth if they a little displease me is great wickednesse but for a Minister to the end he may discharge his duety more fruitfully it is no other thing then God requireth for the good of people Some who would heare nothing but omnia bene would haue Ministers quiet men stop their eares with waxe neuer weare their eyes about them but when they haue a booke in their hand but alas they consider not that Ministers are shepheards watchmen ouer-seers c. and that this is the key which openeth them the way into all the parts of their duetie viz. the knowledge of their states to whom they are to speake Doct. 2 Secondly obserue about what the faith of these Ephesians was occupied euen about the Lord Iesus Christ We reade sometime the faith of Christ sometime the faith on Christ sometime faith in Christ as here they note much the same thing but that the first may be conceiued as propounding Christ the simple obiect of faith The second phrase noteth Christ the obiect together with our adhering to him The third noteth Christ the obiect our innering in him together with the word prounded as the way and meane by which we come beleeuingly to inhere in him for that distinction which some make following some of the auncient is not by Scripture warrantable which doth indifferently appropriate these two phrases to the Saints to beleeue in the Lord Iesus and to beleeue on him Christ is euery where made the thing which faith imbraceth to saluation So God loued the world that he gaue his Sonne whom he hath set forth a propitiatory sacrifice through faith on his bloud Through faith on him we hope to be saued as others not that Christ is the onely obiect about which faith is exercised but it is the principall of all others and the sole obiect about which it is occupied that it may obtaine righteousnesse and life euerlasting otherwise as faith is called iustifying faith not that to iustifie is the sole adaequate or full act of it but because to iustifie to life is the most eminent act of all others 〈◊〉 i◠is said to apprehend Christ not that Christ is the adaequate the full obiect of faith as colour is of sight but because it is the most eminent of all other In like sort Loue is called the loue of God not that the same loue wherewith wee loue God doth not loue men also the contrary whereof see 1 Iohn 4.12 but because God is the most excellent obiect about which it is conuersant Further to open this point 2. Things must be showed first what faith in Christ or on Christ is secondly why faith as it iustifieth and saueth is carried to Christ onely Faith on Christ is not onely to know and with the eye of the minde to see that God sent his Sonne that he was borne and suffered for mankinde but to rest or stay on Christ that we may finde mercy in him to the forgiuenesse of our sins to stay on him for faith is not onely a knowledge in the minde but a godly affection in the will which doth goe to embrace rest vpon Christ or the grace offred in Christ Ergo receiuing is made an effect of faith Iohn 1.12 and going to Christ hee that beleeueth hee that commeth to mee Iohn 6. and the nature of faith is described by words which signifie to roule our selues on God to leane on him as one would stay himselfe vpon a staffe for the word of promise not onely containing truth but offering some good thing vnto vs we cannot fully receiue it with vnderstanding but the will also must moue toward it Againe let me be distressed for a hundred pound or so if one promise me I shall haue it of him I doe not onely know and thinke and perswade my selfe he saith true but I trust to him rest on him and write as we say on that hee hath spoken Besides if there were no particular confidence in a Christians faith the reprobate might haue all that is in his beleefe Now though our faith beleeue many other things yet it iustifieth and reconcileth vs to God as it doth see and rest vpon Christ As a malefactor though his hand will receiue innumerable matters yet as it receiueth the Kings pardon onely it doth acquit him and restore him to liberty so it is with vs condemned ones as our faith receiueth Gods pardon in Christ it doth obtaine remission of sinne and set vs free from feare of damnation The matter obiected may easily be answered if these
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
vs not then be dismaied what euer wee suffer I hope we are not yet come to death let vs looke at Christ and not wish to be free from such condition which our Lord and Master hath endured before vs The rather let vs haue patience how euer we be tryed because God can neuer come with helpe too late as men may who bring things sometime to no purpose when the matter is past helpe Doct. 3 In that Christ is raised Obserue that God neuer so leaueth his but he sendeth saluation in due time He left his people in Aegypt in Babilon till their ciuill state was dead and desperate yet he deliuered them If he let them be swallowed like Ionas yet he will bring them forth againe and show them his saluation for God is a helper at time of neede such is his faithfulnesse in the Mountaine he will prouide as Abraham said Thus though he let his owne Sonne dye yet he saueth him in due season and deliuereth him There is a double saluation one protecting and keeping euil that it shall not come neere vs nor once ceaze on vs the other is a keeping of vs so as it shall not hold vs much lesse preuaile ouer vs Thus God saued his Christ accordingly as he asked when hee prayed with strong cries to him that was able to saue him from death Heb. 5.9 Vse Wherefore let this our Sauiour case comfort vs in greatest euils If the example of Iob is to be looked at how much more this standard of examples What though thou seemest neuer so forsaken what though many euils haue seized on thee feare not stand still saluation will shine forth in due season God is not like the diuell and wicked ones when they haue brought one into the bryers there they leaue him on plaine field I haue sinned in betraying innocent bloud What is that to vs say they but God will be with vs in the euils yea in seauen to saue and deliuer vs. Doct. 4 Obserue againe that God doth not onely raise him vp but set him at his right hand Glory correspondant to his humiliation Obserue that God doth make the abasements of his children be the forerunners of their greatest glory as the pride of wicked ones doth lacky as it were and runne by their ensuing ruine so on the contrary the sufferings and humiliations of Gods children haue ensuing answerable glory He was made lesse then a worme and here is taken to the right hand aboue Angels It pleaseth God not onely to exalt his humbled children but in the degree also in which he had abased them according to that prayer of Moses Psal 90. Comfort vs according to the yeares wherein we haue suffered affliction as on the contrary we see him bringing iudgement on the wicked in the same measure in which they haue taken in the delights of sinne Reuel 18.7 True it is that this doth not hold vniuersally in this present life but when the definitiue sentence is now to be giuen them according to workes shall euery soule receiue proportioned recompence Vse Let vs then by this take comfort in afflictions Was this Christs case onely Nay see Iam. 1.10 Reioyce in afflictions for when you are tryed you shall receiue the crowne of victorie The wickeds woe is sowne in their reioycing but in our darkenesse light is sowne for the righteous Let vs thinke God doth but proue vs that hee may in his due time doe vs good Blood and sweate goe before victory and before the earthly haruest is gotten in We must not then thinke it strange if God cause vs to know sufferings before hee show vs those glorious mercies which hee hath prepared for vs. Doct. 5 But to consider this matter of Christs exaltation more particularly First when it is said hee is set at Gods right hand aboue principalities Obserue that our Sauiour Christ as man is taken to haue prerogatiue before euery other creature For first this phrase noteth the preeminence of him as next to God himselfe that looke as one made a King hath a dignitie aboue all persons named in his kingdome Dukes Earles Lords So our Sauiour taken vp as man to this kingly dignity must needes be in preeminence before them It is no wonder for this nature essentially appertaineth to that person which made all these things see Reuel 4. vlt. The Lambe is worthy to receiue glory for by him all things were made for him they were created Secondly euery person the neerer he is in coniunction of bloud to an earthly King the more he hath prerogatiue before others more disioyned so this created nature seeing it is made one personally with God by how much it is more neerely vnited by so much it is fit that it should haue prerogatiue before others Not to speake that being heire of all things it is meete that he should be before all who are but parts of his inheritance and hauing more excellent endowments I meane created gifts then any other it is meete hee should haue the first place before all other Vse 1 Wherefore what reuerence are we to show him in all our seruices about him whose excellencie is so high aboue euery creature Earthly dignities doe so dazle our eyes that wee know not with what submission sufficient to fall downe before them Vse 2 Againe hauing so eminent a person for our Sauiour and mediatour let vs cleaue contented to him caring to know nothing but him accounting all drosse and dung that wee may be found in Christ Let none deceiue you with traditions of men and vaine Philosophy you are compleate in him who is the head of principalities and powers The Papists did they consider the excellency of Christ our Sauiour could not as they doe flye so many waies for helpe out of him Doct. 6 Obserue secondly that Christ not onely as God but as man also hath power aboue euery creature for to be set at Gods right hand is to receiue a power imperiall ouer euery creature which is further apparant while he saith Christ is so placed aboue all that all are subiect vnder his feete To mee is giuen all power in heauen and earth that is power whereunto euery creature is subiect He speaketh of it as done because it was immediately to be performed in which manner he spake before of his body and bloud This person as God receiuing by voluntary dispensation this honour from the father that he should in an immediate and appropriate manner execute gouernement ouer all the creatures in heauen and earth the same person as man participating in this kingly diuine authoritie so farre that hee should instrumentally concurre in executing all that iudgment which Christ according to his diuine nature did principally effect This the Scripture doth lay downe as in regard of earthly powers they are subiect For hee is ruler of the kings of the earth Reuel 1.5 Hee hath this royall state written on his thigh as it were King of Kings Lord of Lords Reu.