*e
\
M^ v ""nut*
PRINCETON, N. J.
Collection of Puritan Literature.
%
Division
Section
Number
uiMd
A
COMMENTARY
VPON THE FIRST
Chapter of the Epiftle of
Saint P a v r< , written to
the Ephesianj
-
WHEREIN, BESIDES the Text fruitfully explained : fame
principall Conrrouerfies about Pre- ddlination are handled, and diuers Arguments ^Armiaius. .p ' are examined.
— :
ByMr Pavl B a YNE^fometime Preacher
of Gods Word at Saint Andre vves
in Cambridge.
PH I L. 2. IJ. J4.
Worke out your ovpne fduation withfrare Andtrem- hUng.
For it is God which worketb in you, both to will, And to dee, cf bis good plea furc.
Printed by T 11 o m a s S n o d h a m3 for R O B F R T Mylbovrne, and are tobc fold in Pauls Church- yard, at the Signe of the Bcare. 1 61 8.
TO THE RIGHT
WORSHIPFVLL
Sir Henry Yelverton Knight, His
Maicjltes Atturney Gwerall, aH happwejfe ot this lite, and the next.
Oft refj?effed Sir yl need not cer- tifie yon how [mgular a com- mendation ofgreatnefje it is, to bane goodnejje linked with it ; whether it be that goo dnet -which is Conner J ant tn doing kinde of- pees to the liuing>or to the dead: Nayfurely, that good which is flretchedforth to the lining , infome regards is the in- feriour of the two, as which may eyther in heart or deed he recommenced ; but that which is performed toward the deceafedycan not at all by him that is not>be known ; much leffe can it be any way requited : Or>ely it re- mainesas an high commendation to the lining, that they ftttlexercife alts of Lone and goodnejfe toward fnch as Are departed this prefent life. This I fpeake , Right worfhipfM Sir , to prouokeyou at this time to vouch- fafe the gracious afpetf of your countenance , and your
^ 3 worthy
he Epiftle Dedicatory.
worthy Patronage to thuenfuing Commentary of a god* i ly le *.rned man, now at reft in the Lord. He was once of the fame Cottedge where your Worfhip began to lay the foundation of your ownejludies^andwas not unknown toyourfelfe : In which regards 1 banc made the holder with you, in becomming an humble and earnett fuiter , that you would be pie aj ed of your goodnes tofuffer this Orphane-Treatife to repofe it felfe vnderyour wings; whereof if it fhxtl pleafeyou.Wor thy Sir, (as your many and great affaires will permit,) to readefomepaffage or place, I doubt not butyoufhall meet with matters , which j at once may both profit and dt light you. The Author \ whilefthee liued-, had an indt/pojition and antipathy to i the Frejfe, butfince hts death, diuers learmdmen haue \ prejjed mee , not to concealefome writings of his , which ! came to my hands \ yea, they haue challenged mee, as in- debted to the Church and common good, touching the publication of this part efpeciaUy : Accept therefore , J I pray you, Right Wor/bipfult Sir ; my tendred duty of Dedicating this worke to your name ; which , ifitfhaH I I flcafe you to doe 3 ifhaHrcft exceedingly boundcnto i pray j or the continuance and increafe of aU profperity ' toyo&. from the God who is ntuer wanting to honour i thofe who honour him.
Your Worfhips ready bounden toallgoodferuices,
E.C.
cfothe7\e4cfer.
Otvvkhftanding the worlds complaint, of the forfeit of Bookes (hafty wits being o- uer-forward to vent their vn- ripe and mifhapen conceits^ i yet in al 1 ages there hath been I and will be neceffary vfcs of holy Treatifes, applyable to the varietie of ©cca- fioris of the time jfcecau le men of weaker conceits, cannot fo cafily of themfeiues difecrne how one | truth is inferred from another, and proued by an- other, efpecially when truth is controuerted by men of more fubtile and ftronger wits. Whereup- ob, as Gods truth hath in al! ages beene oppofed in fome branches of it -y fo the diuine propidenee that watcheth ouer the Church, raifed vp (omc to fence the Truth, and make vp the breach : Men gifted proportionally to the time, and as wrtil furnifht to fight Gods battels, as Sathans cham- pions haue beene to (land for him : neither haue any points of Scripture beene more exa&'y difcuC fed , then thofe that haue beene mod lharpely oppiigued, opposition whetting both mens witr,
and
To the Reader.
and induftry, and in fcuerall ages, men haue beenc feuerally exercifed. Theancienteft of the fathers had to dcale with them,without (the Pagans,) and cfpecially with proud Heretickes, that made their own conceits the meafureof holy truth, beleeuing no more then they could by reafon comprehend in theartifts of the Trinity, and natures of Chriftj whence they bent their forces that way, and for other matter wrote more fecurely. Not long af- ter, the enemies of grace, and flatterers of nature, ftirred vp Saint <^4ugujlinc to challenge the do- ctrine of Gods predellination and grace, out of their hands,which he did with great fuccefle as fit- ted with grace, learning, and wit, for fuch a con- flift,and no Scriptures arc more faithfully handled by him, then thofe that were wrefted by hisoppo- fites, and fiich as made for the ftrengthning of his jownecaufe. In other writings hee tookc more li- berty. His Schoilers Proffer, FulgMtius> and o- thers intereffed themfelues in the fame quarrell.
In proceffo of time, men defirous of quiet, and tyred wkhcontrouerfies, began to lay afide the i\uiy of Scriptures, and hearken after an eafier wny of ending ftrife, by the determination of one man, (the Bifhop of Rome) whom vircuaily they | made the whole Church ^ fo the people were (hut vp vnder ignorance and implicite faith, which, pieafed them well, as eafing them of- labour! of fearch , as vpon the fame irkefbmeneffe of! trouble, in the Eafterne parts, they yeelded| to the confufion and abomination ofMahome-l tifme.
And'
To the Reader.
And leaft Scholkrs fhoald haue nothing to doc, they were fet to tyc , and vntie Schoole-knots, and fpinne queftions out of their owne braine, in which brabbles they were fo taken vp, that they fleightly looked to other matters \ as for queftions of weight, they were fchooled to refbloe all into thedecifiuefentenceof the fea Apoftolkkej che authoritie of which they bent their wits to ad- uance; yet then Wiftdome found children to iu- ftifie her : for Scriptures that made for authority of Princes, and againft vfiirpation of Popes, were well cleared by Qccm> Marfilius, Pauumtuy and others, as thofe of predeftination a*d grace by A- rimmtnJistBrddw4rdwe, and their folio wers,againft Peiagianifme then much preuailing.
At length the Apoftafic of Popery fpread fo far,
that God in pitty to his poore Church, raifed vp
men of inuincible cqu rage, vn wearied paine$,and
great skill in Tongaes and Arts,to free Religion,(d
deepely inthralled^from whence it is that we haue
fo many judicious Tra&ates and Commentaries
in this latter age. And yet will there be necefla-
ry vfe of further fearch into the Scriptures, as
newherefiesarife,or old arercuiued,and further
ftrengthned.The conui&ion of which, is then beft,
when their crookedneffc is brought to the ftreigbt
rule of Scriptures to be difcouered. Befides,
new cxpofuions of Scriptures will be vfefull, in
| relpeft of new temptations, corruptions in life,
and cafes of ca&fcience , in which the minde
will not receiue any fatisfying refolution , but
from explication and application of Scriptures.
A Moreouer,
To the Reader.
I Moreouer, it is not vnprofitable rhac there I Giould be diuers Treatifesof the fame portion of I Scriptures, becaufe the fame truth may be better conucysd to the conceits of fome men by ibme mens handling then others, one man relifhing one mans giics more then anothers. And it is not meete that the glory of Gods goodneiTeand wifedome ffaould be obfeured, which llnneth in the variety of mens gifts, efpecially feeing the depth of Scrip- ture is fuch, that though men had large hearts, as the (and of the feaflborcyet could they not empty out all things contained ; for though themaine principles be not many, yet deduftions, and con- clufions are infinite , and vntill Chrifts fecond comming to iudgement>there will neuer want new occafion of further fcarch, and wading into thefe deepes.
In all which refpe&s, this Expofttion of this holy man, deferues acceptance of the Church, as fitted to the times, (as the wife Reader will di£ cernc.) He went through the whole Epiftle, but left large notes of no Chapter but this, which in fbme few places are not fo full as could be wi&ed for clearing fome few obfeurities 5 yetthofe that tooke the care of fetting them out, thonght it bet- ter to let them paffc as they are,thcn be ouer bould with another mans worke, in making him fpeake what hee did not, and take them as they be, the greateft (hall finde matter toexercife themfelues in, the meaner matter of (wcete comfort and holyin- ftruftion, & all confeffe that he hath brought fomc light to this excellent portion of Scripture.
He
To the Reader,
\
He was a man fie for this taske, a man of much communion with God, and acquaintance with his owhc heart, obferuing the daily paffages of his iife,& exercifed rauch with fpirituall confli&s: As I Saint P4«/ in this Epiftle ncucrfccmerh to fatisfie himlelfeinaduancingthe glory of grace, and the vilcneffeof maninhimfeife^Sothisour Paul, had large conceipts of thefe things, a deepe in fight intothq my fiery of Gods grace, and mans cor- ruption j hee could therefore enter further into Pauls ifieaning, hauing recciued a large meafure of Pauls fpirit. He was one that fought no great mat- ters in the world, being taken vpwith comforrs and gricfes,vn:o which the world is a ftranger; one that had nor all his learning out of Bookes j of a fharpe wit, and clearc iudgement : though his me- ditations were of a higher ftrainc then ordinary, yet he had a good dexteritie, furthered by his bue ; to doe good,1n explaining darke points with light- | fomc fimilitudes. His manner of handling qucfti- jonsinthis Chapter is prefTe, and Schoole-like, by Argumentson both fides, Conclusions, and An- fweres, a courfc more futable to this purpofe then j loofe difcourfes.
In fetting downe the obic&of Gods Predefti- •; nation, hee fucceedes him in opinion, whom hee fucceeded in place $ in which point Diuines accord not, who in all other points doeioyntly agree a- j jgainft the trou biers of the Churches peace, in our neighborCountries-,for fbme would haue man lye ; before God in predcftinatinghim,asinlapfedand I
A i miferable
To the Reader*
miferableeftate -y others would haueGod in chat fir ft decree to con frdcr man abflra&ed from fuch refpe&s, and to be conlidered of,as a creature alte- rable, and capable either of happinefle or mifery, and fittobedifpokdofby God, who is Lord of his owne,toany fupernatui'all end $ yet both agree in this. Firft, that there was an eternall reparation of men in Gods purpofe. Secondly, that this firft decree of ftuering man to his ends, is an aft of fo- ueraignty ouer his creature, and altogether inde- pendantofany thing in the creature, as a caufe of it , efpecially in comparatiue reprobation , as why hereie&ed lttdas, and not Peter -■> finne fore- feene cannot be the caufe , becaufe that was common to both, and therefore could be no caufe of feuering. Thirdly, all agree in this, that damnation is an aft of diuine iuftice, which fup- pofeth demerit j and therefore the execution of Gods decree is founded on finne, either of nature, or life, or both. My meaning is not to make the caufe mine, by vnneccflary intermedling^ The worthinefleofthemen on both tides is fiach, that itfhouldraoue men to moderation in their cen- fures either way $ Neither is this queftion of like confequencc with others in this bufineflc, but there is a wide difference betweene this difference and other differences. And one cauieof it, isthe difficulty of vnderftanding ,bow God conceiues thmgs,which differs in the whole kinde from ours, he conceiuing of things, altogether and at once without difcourfe, we one thing after another,and
by
To the Reader.
— N
by another. Our comfort is, that what we cannot fee in the light of nature, and grace, we {hall fee in the light ok ^lcry, in the Vniuerfitie of heauenjbe- fbre which thru, that men flaould in all matters hauethe dime con:eipt of thingscfchi5*nature,is ra- ther to be wiihed for, then to be hoped.That lear- ned Bifiiop,(no w with God,) that vndertooke the defence of M* Perkins, hathlcft to the Church,to- gether with the benefit of his labours, the fbrrow tor his death, the fame of his worth; an example likewife of moderation, who though hee differed from Mr Perkins in this point, yet (hewed that he could both afTent in leffer things, and with due re- fped maintaine in greater matters.If we would dif- cerne of differences, cheChurch would be troubled with fewer diflempers J fpeak not as if way were to begiaen to V$rJliani\zwt\eS&9 licentious liberty of propkefie; that euery onc,fo fboncas he is bigge of fome new conceipt.ftiould bring forth his abortiuc monfter.for thusthc pillars of Chriftian faithwould foonebe (haken, and the Church of God, which is a houfe of order, would become a Babel!, a houfc of confufion. The dolcfuil iffues of which pre- tended liberty, we fee in PelsniajTranfiluanh, and in countries neercr hand. We are much toblefle God for the Kings Maieftics fhmenefTethis \v\yy vntowhofe open appearing in thefe matters, and to the vigiiancieof fome in place, we owe our freedome from that fehifme, that troubledi our neighbours.
Butfordiuerfity of apprehenfions of matters
A 3 farre
T
To the Reader.
farrc remote from the foundation ; thefc may ftand with publike and perfonall peace. I will keepe the Reader no longer from theTreatifei the blcfflng of heauen goe with it, that through the good done by it, much thankefgiuing may be to God, in the Church, Amen.
Graysjnne*
K. S is 15.
&.
The Dodtrines gathered out of
this Commentary ,vpon thefirft Chapter of the Ephejians.
Vcrfc i.
1 \Al*itt€rs *n*Jl inculcate to themfelueSj dnd to Do&, JV1 tbofe with -whom they hdue to dcalcjhdt their
cdllingk firom God.
2 Thequdlhy of theperfon that brings the matter of this Epijile to <vs% it that hee it dn ^mbdffador of Chrifi.
3 Wee mufi account it ourgreatefi dignity that wee be- longteChrtft.
4 nit the will of God that doth dfiigne to vs ourfeue- rail callings.
5 All the members of the vifible Church dre to be Saints,
6 In the mo(l wicked places, Qodgdthereih dnd mtin- taineth hit people.
7 It is faith in Chrifl alone with makcth men Saints.
Verfe 2.
1 It is the duty ofchrifls Minifterstobleffe the faith- Do&. full children of the churchy as in the name of God. !
2 The nsoft holy and iujlified perfons haue need of\ grace.
3 The moft excellent thing to be fought for aboue all o-
A 4 ther.
The Do&rines of this Treatife.
Doft.
Do&.
fit her, isthefauour of God , that bis Grace maybe wit If <vs.
4 Trite peace is a mofifingular blefiing.
5 Al true peace is that which is bred in <vsfrm the knowledge of Gods lorn toward vs.
6 God our Father, and the Lor die fm Cbrifl, are the authors of true peace.
Verfe 3.
1 A good heart wuft be ready on confideration of Gods benefits to break e forth intofraifes.
2 Entry chriflian heart is tomagnifieGod, in that bee hathbeene the God ofchrifi our Lord*
3 Tbefenfe and knowledge of Gods blefiing vs , is it which maketh Godblefie vs agme.
4 Our beauenly Father blejfeth all his children.
5 Thefaitkfm ones, and fantfifiedy are they who are bleffed of the Father.
6 Spirit uatl benefits make the regenerate man thankc- full.
7 AE our blefiings aregizw vs in the heauens.
8 God dealeth liberal) with his childrenygimng them all kinde offpiritmll biefiings.
9 Wee come to be bleffed in and through chriftour \ Lord.
Verfe 4. 1 Our Election is a blefimg worthy at thankefulnejfe. 1 ike Elecl are fitch who haue true faith and holi-
neffe. 3 The grace of Election beginneth with Chrijt, anddifi
cendethtovsinhim.
4G'*
The Doctrines of this -Treatife.
4 Gods hue borne vs in Cbrift , is not ofyefterday} but \ kef or: *& worlds.
5 God hath of Grace ebofen *vs to the fupcrnaturaH life.
i God hith not inly cbofen <vs to this lifejbut to the per- fection of it.
7 God hith of grace tike* <vs to this lift, that wet fall Hue in his glorious pre fence.
Vcrfe5.
i God doth firf hue <vs to life, before the manes brin- '. ging *vs t§ life Are decreed.
2 God huh not onelj ebojenfome , bat ordained ojfe- IfuaU meancs^ which Jba& woft infallibly bringthem to the end which they are chojen.
3 Such we may fay are fredeftinated 7 who base belie- ucdi and arefanffified.
4 God hash determined before all worlds to bring kjs to this, that we jhottldbc his adopted children.
5 The Ufe which God hath ordained by nteancs prep** red to bring <vs <vnto> is a lift comming immediately from his grace.
6 God out of his meere good will doth determine both the end and all the weaves by which hee will bring vs to the end.
Verfc&
1 jill the Lord did from eternity intend about mat, hath no end but his owne glory.
2 God doth generally intend the praife of his grace , in allfuch who arcprcdejtinated by him.
3 7 he attributes of God are his ejentiall glory.
4 That
Doft.
Do<2.
TheDo&rinesofthis Treatife.
Do&.
Doft.
Doft.
4 That grace which i# time doth worke aUgood things for <vs , is the fame which before aH time did fur - fofethemtovs.
j The grace of God d$th bring *vs toreceiuefauour and grace, in and through his beloucd.
Verft7.
i InChriHtsto be found deliuerancefrom a&fp'tri-
tuall thraldome. a Attofas are by nature no better then in affirituaH
caftiuiiy.
3 Wee haue deliuerancefrom our fpirituall thraldome by Chrilt.
4 That by which we are ranfomed and redeemed , is the bloud efChrif.
5 To haue our finne forgiuen, is to be redeemed andfet free from all euill.
6 Ettery belieuer in Chriji receiuethforgiuenejfe of his Jinnes.
7 God from his rich grace giueth <vs far don ofjinne.
% Vcrfe8. i God giueth pardon ofjinne to none ? to whom hee firjl hath not giaen wifedome and understan- ding.
2 True wifedome and vnderjlandiftg are gifts of Gods grace in Chrift lejus.
3 God doth giue wifedome an dander ft andingflenti- fully to vs> whofejinnes he for giueth.
Verfc 9. 1 Godworkethfauing wifedome in none in whom hee ofeneth]
The Dofrrines of this Trcatife. j
opencthnotthedoftrineofwifedome, theGoJpcQ, of faluation.
2 The do Brine of our faluation through chrifi Is 4 hid- denfecrecie.
3 the reafon why God reuealeth or opencth the Go/peU to any y is his meere gracious fleafure within him- felfe.
Vcrfc 10.
1 God hath fet feafons wherein hee will accomplijh aU Do&. his purpofedwii.
2 God by opening vs the Gejpetl doth bring <vs his Chriji.
3 Whofoeuer haue him> orjball be gathered to Chrift% they are brought to him by opening the Go/pell.
4 Wee are gathered together asjellow-members each with other in Chrift.
Verfeu.
1 Bcingin Chrifi wee finde not finely righteoufnejfe in : Do&.
him> but life euerlajling. a The way to finde our [ekes pre defiinate before a%
worlds, is to finde that we are called, iujlified> fan-
fiified.
3 Euery thing which commeth abontyts Gods ejfeffuatt working.
4 What God worketh or wiileth, hee doth it with coun- fed.
5 What Godwitleth once> that he ejfetfuaSy worketh.
Vcrfe 12. I To be brought to faith before others, is 4 prerogatiue
which
Doft.
The Do&rines of this Treatife,
Do&.
Doa.
Doffl.
which per 'fans fo called haue about others. 2 The end ofa!i our benefit? weattaine in Cbrift # this, tbak wemayfet out his glorious grace andmercy to- ward vs.
Verfi 1 3.
1 God by our hearing his Word* doth bring <vsto be partakers in bisfpirh.
2 Tbeivordoftbe Gofpeiis that which being beard, bringcth *vishc quickriwgfpirit.
3 JH Gods prosifies made in Chrijljire true andftith- full.
4 It is not enough to hear e , but wee mufl believe be- fore wee can be partakers of the good fpirit of
Cbrifl.
5 The faithfull are as it were by feale confirmed touch- ing their faluation and j till redemption ,
6 The holyfftrit , and the graces of the ftirit are the feale ajfuring our redemption.
Verfe 14.
1 Theftirh doth not oncly as a feale y but as an earneji penny giuen vsjrom Sodjonfirme <vnto w our hea- ueriy inheritance*
2 The fpirit abidethwith'vs as a pledge confirming itf, till our full redemption.
3 Heere below the faithful feele not themfelues fully delivered.
Verfe 1 j. 1 Minifiersmufi labour to know how grace goeth for- ward i» thofe with whom they haw to deale.
1 The
The Dockines of this Treatife,
! 2 The Ephefians faith is occupied abo^t the Lord Icfut
Cbriji. | 3 Faith and loue are neuer dtfioyned H but goe each in
band one with another. i 4 The lone of true heleeuers isfet on the Saints ,yea on
aU the Saints.
Verfeid.
1 The grace of "God in others mufl moue chriflians , e- Do&i fpecialty Miniflers to be thankefuH to God.
2 Chriflians are to helpe each other with prayer > efpe- cially Miniflers thetr con tier ted people.
\ Wemttfi with per fetter ance follow God in thofe things weeprayfor.
Verfe 17.
1 We mujlfo conjider God , when wee come to him in Doft. prayer \ as that we may fee him in the things wee de- fir e.
2 Euen true beleeuers haue great want of heauenly wif J dome.
3 We haue neede not onely ofwifedome whereby to <vn- derjlandybut of light mantfefting the fptritmtl things which are to be <vnder flood of *vs.
4 It is euen God by thefpirit ofcbrifl, whoworketh in vsall true wife dome.
5 To grow <vp in the acknowledging ofchrifl r is the way to attaine the more full meafure of thefpirit in euery kinde.
VerfeiS. I They whofe fpirituall light is rejfared, haue necdflill Do&.
to
The Do&rines of this Treatife.
Doft.
Doft.
Doa.
to depend on God> that their eyes may be further and further inlightned by him.
2 Euen true belieuers know net atjirjl} in any mea- fnre> thofe heps, which Are kept in heauenfor them.
3 There is no grounded hope , but onely offuch things a4 God hath called us to obtains
4 The inheritance kept for <vs is abundantly gUrious.
j The Saints are they to whom belongeth the heauenly inheritance.
Verie ip. i Gods belieuing children know net at firfl any thing
clear ely the great power of God which worketh in
them. z They in whom the power of God worketb , are true
belieuers. ^ It is the effectual working of Gods almighty power ,
which bringeth us to beleeue.
Verfe io. i The Jelfe fame power put forth in raifingChrifi our head, is that lingular power which ratfahus.
2 God doth leade his dear e fir children to the depth of wfenes, before he fend reliefe.
3 God neuerfo leaueth his 7 but that hee findeth falua- tion in due time.
4 God doth make the abafemmt of his children be the forerunners of their greatejl glory*
Verfe a i . i Our Sauiour Chrijl m man, is taken to haueprero'
gatiue before euery other creature.
2 Chrifi
The Doarines of thisTreatife.
2 Cbrift not onely as God, but as man al jo, hath power ' oner euery creature.
3 Cbrijl ts crowned with glory at Gods right bund be- \ fore and aboue atl things.
4 There is a world to come, in which Chrijl and thofe I who are Chrijl f,Jhall r eigne for euer.
Vcrfc 22.
I Chrijl U made as a head , hatting a more ncere and communicative foueraigmy oner beleeuers, then oner any ft her.
i God of his grace hath not onely giuen vs a head> but Jkcb a head to whom all things arcjubicct.
Doft,
Vcrfeig. I As Cbrift is the head of beleeuers, fo they are his bo- 1 n -
dy, and euery beleeuing Joule a member ofthu body,
whereof he is the head, i chrijl doth not count himfelfefuJl and com fie ate, \
without aU his faith/ull members. 3 What foeuer thing is in vs as Christians, all of it is
from Chrijl.
EINIS,
I «
MENTARY
VPON THE FIRST Chapter of the Epiftle of
S\ P a v l to the Ephefam.
G h a p. i. Ve *. I.
P a v e, an Apoftlc oflefa chrifl, ty the witt of God, to the Saints which are at Rfhefm, and to the faithful in Chrijl lefus.
E F O R E the words be en- tred, it is fit to prxmife fomc few words concerning, i.the Occafion, 2. the Scope, and 3 . the Method of this Epiftle. Firft, the Occafion was the ftate of the Church, forefeene by ?ari\\j.tft ao. it being the care of a faithful! Teacher to prouide that the things hee hath plan- ted may fland , and take encreafe after his depar- ture , 1 PctA.x 5. 2. The Scope is to teach them the Do&rine of Gods moft ncS grace, and to
B ftirre
Ephtjians, Chap, u Ve r.i .
ftirre them vp to euery good duty,in way of thank- fulneffe. The parts of the Epiftle are three. i.The Pre(ace,in the two firft verfes. 2. The Matter or fabftance of the Epiftle, which reacheth from the 3 . verfe , to the 21 • of the fixe Chapter. 3. The Conclusion, thence to the end. In the Preface 3. things are contained. 1 .The Authors name,who is defenbed by his office, <<* Afosiley which is further amplified \ firft,from the peribn to whom hee ap- pertained, or for whom he was imployed: fecond- ly,from the efficient caufe by which hee was made an Apoftle , the will of God: This anfwereth to our fubferiptions, for we write our owne names vnder our letters. 2. The names of the perfons to whom he writeth, who are firft propounded more briefly, with the place they were at. Saints at Efbefa $ Se- condly, it is expounded more clearely whom hee meancth by Saints, not fuch as are written in the Popes Kalendar,hauing Diuine honor done them, but fiich as are faithful! in Chrift. Againe,thefe words may feeme to lay downe perfons, firft,more fpecially , as the Saints at this place ^ fecondly, more indefinitely and generally , as true bcleeuers on Chrift euery where -y but the note of quantity wantethto make this fence : for Paul would haue fpoken in this manner , To the Saints at Epbefa, and to all that beleeueon Chrift , if this had beene his meaning, as 1 Corin.i. This part of the Preface anfwereth to ourfuperfcriptions wherewith wee endorfe our letters ; for on the backc of our letters we vfe to expreffe the name of our friend to whom they arc dire&ed. The third thing in this Preface
is
Ver.i. Ej>/><r/4«f,Chap.i
I 3
is his Griutation.Thc wordsof this vcrfc ncedingno further explication, we will note out the chicfe in • q)9[hines of ftruftions, which offer themfdues to our obferua- the i. verfc. tion, and fo paflc on to the fecond Verfe.
Firft,that?^/doth vfeto fet forth his calling, Dotfi* before hee cntereth his matter with them , it doth teach that Miniftcrs mull inculcate to themfclues , and fuch as they haue to deale with, their callings from God. S.Paul doth not text this foorth in the forefront of euery Epiftle ; Paid, Afcr*wt efcbrijl: P Allien Apojllc ofchrift) but that he found it a fit thing to be propofed.both for his own fake>& theirs with whom hee had to doe : Eucn as Ciaill Magi- ftrates do giue out their Writs in the Kings name, with mention of the Office they beare vnder him , to the end that due refpeft might be giuen him of the fubie&.-So this great Church-officer doth men- tion what place hee held vnder Chrift the King of his Church,that the things deliuered by him might be accordingly receiued: In a word,this is good for I the Minifter himfelfe, & for the people : How can %eaf<m i. he fpeake the words of God, as the mouth of God, 1 with roierence and all authority, if he confider not j that God hath commended to him this peece of fcr- uice? 2.The Miniftry is a worke (o weighty, that no -pott.t ♦ man of himfelfe is fufficient for it : Now what can more allure me that I ihali be made able, then to lookeat God, who hath called me to fuch an office? Princes call not their Subie&s to any feruice , but that they fee themfurniibed with things requifite. ' ^.Laftly, whereas the difficulties and enmities jZ)*#. 3, which encounter faithful! Minifters are many;
B 1 how
Epbefans>€,hz$.i.
Ver.i.
how could they lookcto be fiiieldcdagainftall, but by holding their eyes on bim who hach called them I For people this is behoofefull , for it ma- keth them fan&ifie God in hearing, vvhi'e they looke not (o much at man, as at God teaching by man,^#* 10-33- l TheJA.i^. a, Itmaketh them obey thofe that are ouer them, when they haue confciencc of this, that God hath (ent them : as a /eruant,whcn hee thinketh his Lord or Lady hath fent any to him, doth readily doe that hee is com- manded.
?ftm The Vfe of which is to ftirre vp Miniflers wife-
ly to teach this, and lay it as a foundation : People likevvih mutt willingly hear ir^for,co acknowledge Gods call in fuch as minifter to them, is their great aduantage. When weharpe on this firing any thing much , then people tbinke u a (pice of Pride and vaine-glory in vs, comming ont.y from hence that we tbinke our feluesnot enough re/jpeftci ^ thus Paul himfeife might haue been mifconftrued: vV hat nothing but Paul an Apotliqcannot /Whaue the1 office of A pottle, but all the towne muft be of! Counfell? But as S. Paul teared not to prefixe this, howfoeuer hiscuftome might be depraued^fo muft we immitate the fame ,in prudent propofing the Miniflry we haue receiued from God , though euiil minded men milinterpret the fad, to their owne deftru&ion.
Dott.i, Paulm dpeftle. Obferue more particularly, firft
the quality and degree of him, whobringeth the Do&rine of this Epiftle to vs; He is sin Apoftle , ! one of the highsft degree, an Embaflkdor of State,]'
fentj
Ver.i.
Epbefians, Chap,
Priuiledgesof an Apoftle, J.
fent from Chrift, for (b the word fignifieth. Looks [ as Kingshaue their fuperiour and inferiour Magi- \ (traces, from the Chancellor, to the Conftable i fo Chrift,the glorious King of his Church,hath diuers orders of Minifters; the order of Apoftles being fupreame, and mod excellent aboue any other, Epbef.^. And looke as Kings difpatch Lords Em- bafladours into other Countries, concerning important bufinefle; fo the Lord Iefus, now a- bout to afcend, did fend forth his twelue Apo- ftIes,topublifli the Charter of the world, euen for- giuenefleof finnes, and free acceptance to life e- ternall, to all fuch as would take their pardon forth, by a liuely beleefe. Many were the priui- ledges of . thefe Apoftles. i.They were immedi- ately, no perfon comming betweene, defigned by Chrift. 2. They were infallibly afflfted, fo that in their office of teaching,whether byword of mouth, or writing, they could not crre. 3. Their commit fion was vniuerfall , throughout all Nations, though the vfuall exercife thereof, was limited and determined by Chrift>doubtlefTe for the grea- ter edification of the Church. 4. They could giue by impofition of hands , the gifts of the holy Ghoft, which Simon Magus would haue redeemed. 5.They were eye witneffes of Chrift, and few him ordinarily, and miraculoufly in the fklh,as Paul. That therefore a perfon of fuch quality , doth bring vs thefe things; muftftirrevs vpto feeke into them , and entertaine then?! accordingly. Should the King fend his minde by themeaneft mefTenger, we would receiue it dutifully * but if B 3 my
GaU,
ie.
Epbe/ianS} Chap.
V ER.f.
my Lord Chancellour, or fome great ftatef-man {hould in perfon publifb his pleafure, we would attend it more reuerently. The Atheifme of thefe times is much to be lamented: Our fuperftitiou* anceftors,ifthe Popes Nuncio or Legate came a- mongftthem, bringing the Popes bleffing, indul- gences, reliques , fuch wares as were the mocke of the world* Oh how were they receiued, how were their commodities (if I may fo call them) en- tertained ? But our Atheifme isfuch, that we let thefe things lye by ; many of vs not asking after, nor vouchfating to reade with deuotion thefe things which the true Legates of Iefus Chrift haue brought vnto vs, and left publiflied for our fakes. Secondly. We fee hence the firmenefle ofall thofe things deliuered in this Epiftle; for, it was not lb much the Apoftle, as God in him , w^k> indited thefe things : As when a leflfon is founded forth vponaninftrument, it is not fo much the inftru? ment, as his who playeth vpon it : So here, I Preach not my felfe, but Chrift the Lord; an Apo- ftle of chrift^ that is,an Apoftle,whom Chrift doth takeandowneas his Apoftle; who is imployed about him,2 Cor.q. And indeede, this phrafe doth import his being made by Chrift, rather then in- clude it^and therefore, 1 7Vw.i,w.i.heis£aid an A- poftle ofChrift, by thecommandement of Chrift; where an Apoftle of Chrift is an Apoftle pertaining to Chrift, now poffefled of him, and imployed a- bout him> hauing beene aduanced to this place by theordinationof God and Chrift.
Now
V e r.i • Ephefians, Chap.i .
Now Pauls fad holding out this as his glory , that Deft. he was Chrifts Apoftle,doth teach vs ^ that we are to account it our greateft dignity, that we belong to Chrift. We fee in earthly feruiters, their glory is fo much the greater, by how much their Lords and matters are in greater prareminencie : Hence it is that we fuefor the cloath of Noble perfons,efpe- ally, who are great fauourites with the King : We fee it fo, and not without reafon ; for it is a matter ^afift. of countenance, of prote&ion ; yea, if they be in good place about them, of great emolument : But hew much more glorious is this, to retaine to the king of glory, and that not as a common feruitor, but in fome fpeciall place, very neere him ? What greater honour had Mofes, K^ibrabam> DamdjAim that Gods name was called on them * Abraham the friend of God,A/*y*f my feruant,D^/W,oA how thyferuant Uueth thy flame** PfaL l ip.
Againe, our duety that we owe to the name of yfe u our God, doth require, that we (bould truely con- fefle this, and boaft of it,as our higheft preferment, that he hath made vs his feruants. Let vs therefore who are Chriftians, reioyce and triumph in this, that Chrift hath taken vs into his feruice. Men that belong to great perfons, will beare themfelues ftouton it, and count it the height of their good fortunes ; yet who feeth not, that vnthankeful- neffe creepeth into Noble breafts, or there could not be found a young Courtier, and an old beg- gar? What (hall be ourfinne,if we hold not vpour heads with holy gladnefle of heart, that we are in- tertained by fuch a Lord, who is faithfull, whofe i " B 4 : largefle
s
fT»-
Dott.^
\
EpbefiansyChaf.
i.
Ver.i.
^i^i^ue^abou^Uhcartcan thinke, to his
^StftSffl rebuke fuch white hearted Ghriftians, who are attiamed of their Mafter, and workehee fetteth them ******* P^jJ^i ones, be in prefence, who ftmnke in, and are, afraid to be knowne whofe men they are : How fa re would thefe haue beene in the times of thofe ( MChriftians.fofullofPerfecuuon Should our Lantsferuevsthus, we would pull their cloath ouer their eares, and fend them packing.
ZAcctrdmt'QdsmH.-] Obferue hence, that iti^rSfGod which doth afflgneto vs our feuJill cillingsifor the Apoftle doth acknowledge K^K things': « Jhe Provence Secondly.Thcfreegrace of God. Quill men will fctforththewifdomeandbountifulnesoftheirbe.
nefadorsithofe that rife by the Kmgs fauour rom ;ncplacetoanother,oh how they wilextoll his PrinLlike clemencie : So this heauenly minde of he Apoftle, euerywhere^affeded with the fiec
eraceof God, whodidaffignetohim fucha high calling as this was : the truth is, it is Gods prom- deSandgoodnefle, which doe defignevs to e- u ? ailing,^!- 15. Euen from brothers wombe, did God fet him a part, ler. 1.5. Before he wasborne,didGod decree him a Prophet, yea,the SmiththatblowethinthecoalestheLordcreatcth
hhn Efo U-i<5- No wife man doth make a thing, bmbeSoweththe ends to which he will vfe ,t, much leffe doth the Lord make any of vs, but he STowtth to what ends hewill imploy v*ud looke
clS
VER.i«
EphefiansjZhaip*
i.
as a wife gouerrior in the family/ettcth one to this worke, in this place, a fecond to another, in a di- uerfe place i fo doth the Lord in this world,which is a peece'of his houlhold.
Wemuft therfore hence be ftirred vp to acknow- 1 Vfe i. ledge the grace of God to vs, and prouidcnce ouer vs : If it rcacheth to the haires of our head, much more to fo great a benefit, as the allotting of our . callings is.Yeajt muftbe a ground of contentation - vfe 2. in euery ftate of lifc,& of letled perfeuering in fueh | callings in which we haue beene trained, remem- bringthat who lb changeth his place vnaduifediy,is like a Bird now from her neaft, who may be well weather-beaten before (he returne:Yet when God doth orderly leade vs to more free and com- fortable conditions, wee are rather to vfe them, 1 Cor. j ai<
Saints at Ephcfa.~] From this,thac he calleth the J Z><?#.$, members of this Church Saints; Qbferue, that all the members of the vifible Church,are to be Saints. A Saint is inwardly a Saint, or by outward profef fion : Now Saint Paul was not ignorant,that there were bad fi(b,as well as good , ChafFe, as well as Wheate , in this vifible Church ^ neuertheleffe, he doth well call them Saints : Firft; Becaule they %eafw 1 were all by outward profeffion fb,yea,and confor- mitie, for ought wee know : Secondly ; Becaufej ^eafom, there were many true Saints : Now the better part, not the bigger, 'giueth the denomination* Wine and water is called wine* -Gold and SiluerOare vnfined,is called gold and iiiuer, though yet much | droflebcintermedled withit.Lookhowaciuil ver- j
tUOU'J I
10
EpbeJians,Chsq>.
Ver,
tuous map doth not like to haue in his houfe vnci- uill rake-fli irnesifo the moft holy God will not al- low any in his family, openly vnholy : Like mafter, like man, at leaft in outward conformities and iookc as no man can thinke well to haue Swine in his houfe, or Dogs and Swine come to bourd with the reft of his family* So here, open linners, who after their names giuen to Chritt, returne to their vomit, they haue no allowance from God to be in his houfehold : When wee fee it otherwife, it is through finfull negleftofdue eenfures, and fuch as haue the power of them fhall anfwere it. But here the Brownifts muft beanfwered, who reafon thus* Entry true vifihle church ft andeth of vifible Saints-, Our Churches fiandeth not of vifible Stints j Ergo, They Are not true, and by confequent to be fe- derated from. The propolltion hath a xiouble fenfe : Firft,euery true Church hath in it fome vifi- ble Saints, thus it is true,- but then the fecond part of the reafon is falfe * ours haue in them no viiible Saints. The fecond fenfe is, euery true vi- fible Church ftarideth, or hath in it onely vifible Siints, b andeth incirely of thefe, no others any way intermingled : Now if one vnderftand this de mreyviz>.of what kind of perfons theChurch (hould ftand, it is true * but if it be vnderftood of that which through iniquity of fome men, falleth out in the Church, then it is falfe ; For, the Church of Corinth was a true vifible Church, while the ince- ftuous perfbn remained vncaft forth, though he was of right to haue beene excommunicate: And how abfurd is it that one finner, by the negligence
of
Ver.f.
Ephejiansi Chap,
of fomevncaft forth, (hould degrade a thou (and from the dignity of a Church ?
This Doftrine then, thar the members of the
j Church are to be Saints, doth let vs fee the feare-
j full eftate of many amongftvs, who like as they
i tell of Halifax Nuts, which are all fhels,no kernels;
| Co thefe profefle themfelues Saints, but their igno-
j ranee, their idle courfes, their riots, their blafphe-
rnies, proclaime that there is nothing within which
belongethtoa Saint. Nay ,many will notfticke to
profefle they are none of the holy brother-hood,to
ieftatfiich as indeauour toholineflej faying,that
young Saints , prone old dituls : It is a wonder that
fuch hellifh owles dare flye in the funfhine of fb
Chriftian 3 profelfion as is made amongft vs.
This letteth vs fee what we muft endeauour to, euen that weprofefle.We hate in ciuil matters,that any fhould take vpon him thathe is not feenein, we count it a grofle kinde of counterfeiting : Let vs take heede of taking on vs to be members of Gods Church, and Saints , when we haue no care to know God, and get our hearts cleanfed from all the filthy iinfull corruptions that raigne in them : The rather let vsdoe' it,for our pride, cou*- toufnefle,iniuftice, drunken fenfualities , they are double iniquities, and make vs more abhcminable then Turkes,and heathens. Whether is it more o- dious for a (ingle Maide,or maried Wife, to liue in vn clean neffe I it is naught in both, butmoft lewd in the latter j (he doth not onely defile her body, but violate her faith, which (he hath giuen to man, and that in fight ofGod:Thus for vs who profefle
our
II
/J* i.
Vfcz*
12,
EpbefianSyQhap,
ViR..
n<*
DoZt.C.
our iclues Saints, married to God * for vs to liue in the lufts of our owne hearts, doth exceede all Turkifhand heathenifh impiety \ They are loofe and free (as I may Co fay) they haue not entred a- ny couenant with the true God, in Chrift.
We fee the vanitie of many, who thinke they are not ty ed fb ftri&ly as others,becaufe they make not fb forward profeffion:Warne them of an oath, of wanton diflblutenefTe, they (lip the collar with this, that they arc not of the precife brother-hoods yea, they allow thcmfelucs in that, for which they will be on the top of another, becaufe they pro- feffe no fuch matter, as the other doth ; but this is j their grofle ignorance } Aske them whether they will be members of the Church ; they anfwer, yea, If thou wilt be a member of Gods Church, thou profefleft thy fclfe a Saint, and what profeffion I pray thee can be more glorious J
In Epbefa. ] This was a mother Citie, famous for Idolatry, Coniuring, as the Affsofthe ^Apo- /foteftific; fogiuen to all riot, that it baniflbed Hermodorjw no other confideration, but that he was an honeft fober man. This people were fb wicked, that heathens themfelues did deeme them from their mouth, worthy to be firangled jyet here God had his Church.
Obferue then, that in moft wicked places, God gathereth and maintaineth his people : Thus when the world was fb wicked, that the patience of God would beareno longer ; the Lord had a Noah'in its thus he had a Melcbifedeck in Canaan, a Lot\x\ So- dome, a lob in Vz> a Church in Pergamus, where
the
Ver.i.
Fpbejians, Chap. i.
*3
the Dcuill had his throne : where God hath his Church, we fay, the Deuiil hath his Chappe;!! : fb on the contrary, where the Dcuill hath his Cathe- drall, there God hath his people. Lookeas in na- ture, wee fee a pleafant rofe grow from amidft the [thornes, and a moft beautifull Lillie fpring out of flimy waterifli places. Looke as God in the dark- nefle of the night maketh beautifull lights arife^ fb here in the darkeft places he will baue fome men who (hall fhine as lights,in the midft of a perucrfe generation. This God doth tirft in regard of him- felfe, thathee maydifplay his mighty power and wifdome Co much moreclearely; Thus in the crea- tion to bring the creature out of nothing Jights out ofdarkeneffe,diddifplay the riches of his almigh- ty power, goodnes, and wifdome. In regard of the Saints, that they may more clearely difcerne his great grace to them,who hath fo feparated and al- tered them from fuch, with whom they formerly , conuerfed. In regard of the wicked, that by the f example of tbefe, the world maybe condemned! in their vnbeleefe and vnrighteoufneffe, and all o- thcr darknetfc, which they chofe rather then lights - ■ as Atois faid to bane condemned the old world, j while he buildcd the Arke, of the impenicency and carelefle vnbeleefe in which theylay,withoutre- fpedt to Gods threatning, Hdr. i r.7.
The vfe is,firft, that we fhould not be discoura- ged if we Hue amongft fiiftious perfons, in wicked townes, lewd families; Being made by Gods grace! new creatures, we muft rather wonder at his pow- er, wifcdome,grace vnto vs;;tnd no doubt but that
he
V{e\
^rr
titntlctfirm** liter.
*
Dq%.?.
Termlnum mn 9bieft»m.
Fides nonfor- tndit'erftdejfe. {line fsnftificat, Chriflumfiqtti. dim apprehcndit per quern form4- Uteriuftificarnnr fanclifieamur ejfe&hi.
mmm^m^^^^^^ i 11 ■ ' 1 ^
Ephcfiansi Ghap. t . Ve r. i .
he vrholhath kept his in the wickedeft places , will keepevsalfo. Secondly, wee mult thinke of our happineffe , if wee did vfe it abouethefe, they did dwell pell-mell , heathen and Cbriftian vader one roofe, whereas we Hue with none but fuch,for the moft part, as profqffe the Chriftian name, Ergo, in many regards ourcondicion is farrecafier.
Now hee commeth to explaine whom hce mea- neth by Saints, defcribing them from their Faith in Chrift : To the faithful in cbrifi : ] For,thefe words are added,tirft,to point attheroote of fan $iiication , which is Beliefe; Secondly,to diftin guifti Gods Church from the Synagogues of the Iewes, who profefTed faith towards God , but not in Chrift leftist he doth fitly note out the Saints by their faith in Chrift Iefus ; for,who(beucris faithful is a Saint.and whofbeueris a Saint,is faith- ful^ though to be a Saint , and to be faithfully are not properly and formally both one.
Obferue then that he caileth thofe Saints whom here hedefcribeth to be faithful ones in Chrift, that is,faithfuil ones, who are through faith vnited with Chrift , fo that hee dwelleth in them, and they in him •. for (trr) Chrift, noteth rather the effed of their faith, then the obieft. Gbferue then who are the true Saints, i;/*. all who by faith arc in Chrift Iefus.Saints,and faithfull ones, are caried as indiffe- rent with the Apoftle, CW 1.2. and elfewhere. For though the formall effeft of faith be not to fonrti- fie, whence we are denominated Saints ; but to iu • ftih:,whence we are called righteous,rhrough for- gtuenefle of iinne and adoption vnto life, yet faith
effe&ually
JVer.i. EpbeJiansyChaip.i. 15
effe&ually produccth our falsification , where- ) upon wee haue the name of Saints, Three things goe to this : i . The purifying of the heart : a.The profeffion outward ofhoiineffe: 3. Holy ccmuer- farion: Now Acts 15.9. by faith our hearts are pu- rified i for,asa counter-poyfbn comming in the poyfon that is weaker, is expe'ied : and as the Sun rifing,thedarkeneifv:ofthe night is expdledand vanilheth ; lo Chrift, the funneof righteoufnefle, by faith ariiing in our hearts, the ignorance and lufts of ignorance are defperled & flie before him. Secondly, faith begetteth profeffion of holiness Hauingthe famefpirit of faith, wee cannot but fpeake, faith the Apoftle; and beleeuing with the heart, 6c confeffing with the mouth goe together. Thirdly, holy conuerfetion fpringeth from faithjf j you haue learned Chrift as the trueth is in him,you : haue fo learned him as to put off theolde man,and \ to put on the new. Faith workcth by loue , euen as a tree hath both his leafe and fruit. And as if a tree ftiouid be changed from one kinde to another, the leaues and fruit Ihould hkewife be changed, as if a Peare tree (hould be made an Apple tree , it would haue Jeaues and fruits agreeing to the change made in it , fo man by faith hauing his hart purified, made a treeof righteoufneffe,heehath his leaues and fruit ; leaues of profeffion v fruit of aftion. So againe man a* a new tree,fet into , and growing out of Chrift, bearetha new fruit; hee conucrfeth in holinefle and newnefle of life. Thus you fje how thofe that arc faithful, are alfo Saints, becaufe by faith their heart is punfied,their profc£
fion
I*
r/ez.
n*±
Ephefiansy Chap,
x.
VeR.i.
Son and conuerfition arc fan&ified : wherefore fuch be!eeuers,whoare mockers of Saints, who will not be accounted Saint-holy, & fuch who are not changed into new creatures, walking in new- neffe of lite, they may well fcare that their belcefe is not true, fuch as doth vnite chem with Chrift ; for whofoeuer is a true be!eeuer,is a Saint j whofoeuer is by faith inChrift,isa new creature. We would be loath to take a flip, or be decciued with falfe com- modities in a tweluc pound matter: Let vsbe here no leffe diligent, that wee take nor an vngrounded fruiclcffb prefumption, for a true faith, which reft- ethon Gods wprd,madeknowne,andiseife&uall to the fanttifying of the beleeuer.
Secondly. Hence wee fee the vanity of the Pa- pifts, in transferring and appropriating this name of Saints,to thofe whom the Pope hath put in his Kalendar,and to whom heehath adiudged Diuine honor?, holidaies, inuocation, candles, Churches, Sec thefe Saints were not heard of in Saint VmU A man may be in hell who hath all fuch
time
things performed about him. Saints are Trium phant or Militant i Triumphant, fuch who now walkc by fight, enioy ing the prefence of God; An- gels, Spirits of the righteous departed , who haue now refled from al the labors of their militant con- dition.Militanr,who walke by faith in holy profe£ fion and conuerfation, holding Chrift their head, bywhofe power,apprchended by faith, they are kepttofaluacion.
This may ftrengthen vs again ft temptations Jrom our imperfections, the Lord doth reckon of vs and ^\
Ver.2,. BpbcfianSyChzp.j.
*7
hold vs as Saints ; he that by faith hath put on the [
Sunne of righccoufneffe, is more clcarc and bright j then if face were arrayed with the bcames of the ; ! Sunne. Againe, though we haue iinnes too many, yet the better part giueth the name. Corne fields j we fee haue many weedes, yet we call them Corne- ! fields, not fields of weedes : fd heere, yea Grace, I though it fecme little ouer that finnefheweth to be , yet it will in time ouercome it 5 as Garloe is much higher then the Barly, yet theBarly getteth } vp and killeth itr-Thefpirit that is in vs fromChriftj ! isftrongerthen thefpiric of the world.
Now the falutation followeth, which ftandeth
of an Apoftolicall bleffing , which hec euer giueth
I the Churches. In it two things are to be confide-
Ired : Firft, the things wilbed : Secoq^ly, the per-
j fons from whom they are defired , God the Bather ^
And the Sonne,
Obfcruc firft in Generall,that it is the duty of a Minifter of ChriiiK) bleflethe faithfull children of theChurchyasinthenameof God: This for the fubfbnoebf.it was not proper to the Apoftle, no more then to be a fpiritual Father was appropria- ted to them, much lefle doth it belong to the Pope, as the times of fuperftition imagined, but to euery faithfull Minifter, who *is a (hepheard andinftru- fter, and fo in the place of a ipirituall Father. Numb.6* Aaron and his fonnes (ball blejfe thefeofk in my name. As God hath giuen a power to the natu- ral! parent to conueigh good things to their chil- dren ; Honor thy father that thy dayes way be long, or that they may prolong thy daies by their blemng,
C defer-
Vekse. z.
Doft.t.
iS
EphefianS') Chap,
Ver,
i.
deferuedly comming vpon thee j fb God hath gi- uen fpirituall fathers a power of bleffing , yea,ajid of anathematizing or curfing the children of the Church, who fo deferue, and that efFe&ually : So that Paul maketh good what they doe in this kind. This good ^jinmh found, i Sm.i, i 7. when Qie had meekely anfwered>fb harfib and falfe a fufpi- tion, The Gtdtflfraeil grant thy reque/i, faith Elte, and (hee glad of thefauour fhee had found in his fight, went away ,and it was presently granted. For more diftinft conceiuing of the matter, I wil briefly fhew,i. what this bleffing is: i.on what it is groun- ded. It is a minifteriali aft,which doth apply Gods bleffing to the well deferuing children of the Church, and entreththem into the aflured poffef- fion,through faith,of Gods bleffing toward them : which doth apply I fay^ for it differeth thus from a Prayer ; a Prayer feeketh to obfaine the things for vs, this doth in Gods name apply and alTure our faith that the bleffing of God is vpon V3> and (hail gratioufly follow vs:When the Miniftcrimreateth fbrgiueneffeoffinne, it is one things when againe hee doth afliire a repentant heait that God hath done away his finne, this is another thing : in the one hee feeketh to obtaine this benefit for the par- tie, in the other hee doth allure the party that it is now applied in him.
The grounds are two. i . The fpirit ofdifcer- ning, I meane ordinary, notmiraculous5which ma- keth them by fruits fee who are fuch members of the Church,whom God doth promife to blefle: The fecond is the authority which God hath pat
vpon
VfiR.t. Epbefans, Chap.i .
i*
vpon thera, who will hauG them co be his mouth andinftrument, whereby he will both aflertainc his children of their bleffednes from him, as like- wife execute it in them. Now from thefe two, that Idifcerneachildeof the Church , to whom b!et fing pertaifleth, & know my felfe to be his mouth to fitgnifie it , and ioftrument with whom hee will concurre to produce it , from thefe two, it is that this afrof bleffing fpi ingcth, be it a bleffing in ge- ncrall giuen,or Angularly apply ed. And hence you may fee a difference betwixt ourbleffing,and the Patriarchs propheticall blefling ; for their bleffings were grounded vpon a Reuelation,in them made, of things which fhould befall their pofterity .
The Vfe of this is to rebuke the foolifh cuftome of running forth before the Minifters of God haue giuen their bleffing: What a mifcreant would he be held,thac would not fuffer his Father to bleffehim. fb farre, were he from feekingic at his handjlt were not allowable behauiour, if the Church were a- bout to curfe them , and make them as vtter exe- crations.
Secondly. This letteth vs fee that we muft not lightly let pafTc the blefling oftheMinifter, but ftrengthen our faith by it, and be glad that it com- meth vpon vs. Doth not euery vcrtuous childe re- ioyce and know themfclues thebetter, that the bleffings of their Fathers and Mothers haue beene heartily giuen them ? fb fhouldft thou further thy felfe in the fuchfull perfwafion of all good toward thee, that the bleffings of fuchwho arethefpiri- tuall father5,haue come vpon thy head. In times of
C 2 fuper-
nay, ^ Priuatc
PHuite is but a
wi& or prayer.
ffe.l.
Vfei.
to
!
Epbefians7€hxp.i. V er.x.
Do8»
fupcrftition, euery hedge-Priefts bleffing was high- ly cftccmcdj if he had giucn his benediction in N*~ mine Pttru, Filij fy Sfiritusfantii, how well they thought themfelucs I but as euery where elfe, that which they fuperftitioufly and idolatroufly often magnified,that the Atheiune of our time vt- terly neglcð. Thus in Generall: now in parti- cular.
Firft,note that he wiflaeth them Grace whom he had called Saints and beleeucrs in Chrift. Whence obfcrue,that theholieft iuftified perfons haue need of Grace. The Papifts will grant it meere grace in companion that our finnes are forgiucn, and that we haue the fpirit of Grace giuen vs * but after this they fay we haue to dealc with Iuftice, from which we muft expeft eternall life. A miferable Do&rine, Grace is in the beginning , Grace is in the middle, Grace is in the ending. A Chriftian man may be considered in three diftances of time : i. In the time of his conncrfion : i. In the time betwixt his beleeuiagand rcceiuing the end of his Faith: 3. in the time when God will giue him theCrowne ofj glory, life eternall. Now for the firft, all grant that we enter by faith into Grace ; but tor our after- time, that we ftand not vnder Iuftice, but Grace, it is manifefUtow.jvi. in which Grace alfo we ftand: At the day ohudgment, that we haue to deaie with / mercy, not with iuftice, it is ma lifefl, i-Tim. 1. 1 8. where the Apoftle prayeth that the Lord would j fhew Onefyfhorus($ moft godly man) mercy,in the ■ day of iudgement , and lire it felfc , the very thing.1 we come to. Now the guifts of Gods fpirit wherby I
we I
\er.z*
Epbefians, Chap.
i.
II
we come to it,is called grace, Rom. 6. the cndjifc e- ternaliiiot a ftipcnd,butx* W*>a gift of grace^thus it is one way cleared. Againe, in what {hould grace manil^iuelfe, but in thefe three things. Firft, in forgiuingfinne * Secondly,in attaining life^Third- ly, in continuing in the prefent grace. Now when weareconuerted, wehaueneede of forgiueneffe offinne, otherwise what neede we to pray , Lord ftrgiuevsourtreftaffis I Befide,euery Saint findeth himfclfe fold vnder finne,and that as an euill with- in the will of him, which cannot therefore increafe his meritjbut raaketh him more guilty j for heauen wehauenoneedeof grace, for according to the Law, continue in all perfectly to doe them, and Hue \ none confcious of llnne can hope to Hue this way. Now for perfeuering in ftate of grace, we haueneede of grace, for this we cannot deferue; but as Gods gracious pleafurc made him to come vnto vs, Co it maketh him abide with vs, to accem- plifh his good worke, which {hould hee not, all would come to nothing in vs ; For as the foule en- tring into the body,giueth it life,fen(eand motion, which prefently ceafe in the body, if the foule be departed : S6 here God, the foule of our foules, re- turning to them, doth produce by his fpirit, a life of grace, which would prefently be extin£t,if he {hould forfake them.
The Vfeis, to let vs fee the fearefull eftateofthe Papifts,who make Chrift and his grace laft no lon- ger then till they are fas they thinke) enabled to iuftifie and faue themfelues by courfe of grace, ac- cording to the Law : They account it grace, that
C 3 God
m
zz
Ephefians > Chap.
Ver.
t.
Grttia eajit in obitftum.
VJet.
Bo?t.$
God would inabfe me,rathcr then another to come dfedually to life, but no grace that I come to lifej as when I might fell a Horfeto many, it is my fa- liour that I willfell him to one,and not to another* but it is not my fauour that hee hath the Horfe which buyeth, ergoy by force of communicatiue iuftice is to hauehim.Thus they fay it isGods grace, that he will haue fome to haue life, and giue them wherewithall to buy it, but that they haue life, is iuftice,not his grace. Poore foules,thus they forfake their mercies, befides that, they make mercy to haue nothing to doe at the day of iudgement, and life it felfe not to begrace,contrary to that which is abouc named.
We learne hence, euer to humble our felues,and flyeintirely to Gods mercy; let vs confefTe our felues miferable, vnprofitable feruants in a thou- fand regards, hawing nothing but grace to cleaue vnto* The arch-Papiftsconfefle, that for vncer- tainty of our owne righteoufneffe, and danger of vainc-glory, it is the fafeft, to truft onely on Gods mercy in Chrift ; furely let vs take the fafeft way : I would neuer truft my foule to them, who will not goe the fureft way to worke in their owne fal- uations.
Obferuegirom this,hedoth wifli grace with them, when he would wifh them the greateft good ; ob- ferue I fay, what is the moft excellent thing,which is to be fbught,afore all other, <vix>. the fauour of God, that his grace maybe with vs. To open it before we difcourfe of it: Grace ioyned with pitcy, J doth fignifie Gods loue onely, fo farre as it is a J fountaine
V b R..2-. Ephejiansj Chap, i
!
*3
fountainc, from whence fpringethhis pittie to vs in mifery ; out of which mercy he doth, when now we arc miferable, fauc vs j thus grace fbundeth no- thing but loue, and the obicd of it i3 more gene- rall ; for grace is toward vs, andeuery creature,in innocencie, and mifery j but mercy is onely to- ward vs, as we are confidcred in mifery* vnlefle the preferring the mutable creature fubieft to fall, may alio be an obied of mercy : but when grace is put indefinitely, then grace includeth mercy in it; for mercy is but grace reftrained and limited to man,as in mifery $the differenccis rather in ourman- ner of containing chem, then in the things them- felues. Nowwithing them grace, out of which came true peace $ he wifheth three things. i.That God himfclfe fhould be ftill mercifully and graci- oufly inclined to thtm, for God is louey i John 4. 1 6. 2. He doth affure themofaileffe&s of Gods grace and loue towards them, partly in procuring them all things that were good ; the grace of the father oflights,beingasa funne; PfaLS^i. partly in pro- tecting thenvfromall euill; thisfauour being as a ftiield, wherewith the Saints arecompafled about, PfaLf. 13. 3. In grace, is included the fignificati- on, the report of his grace,in fuch fbrt,as that they j might haue the fenfe of it, that is, the displaying it on their heads as a banner ; thefheddingof it into I their hearts, the lifting of the light of his ccunte- ! nance vpon them, Lmm.i. 4. Rom.}* Pfal.4. Thus I when we wifh one fauour with any, we wifh him I that hee may be in their loue, inwardly affe&ed, ' holpen with the fruits of their loue, and curteoufly I - C 4 and
*4
EpbefianSyChap.
i.
Ver.
%.
and kindely intreated, in regard of louing vfages, which is the fignification of their loue * tor if God (hould loue vs, if he (houid doe vs good^and fliield vsfrom euill, yet (hould he hide this from our fenfe and experience, wee could not haue this peace, which is next mentioned.Now then,we may better fee that this loue of God, is aboueali things tobedelired > there is no lacke in this, loue, no good thing (hall b@ wanting vntovs, nay, if euils in our tafte be good for vs,we (hall not want them^ as the loue of a Parent maketh him when neede is, prouide bitter phyfickeforhis childe, as well aso- ther contentments :No euill (hall haue accefle^no, if things good in thcmfeluesbe harmefull forvs, they (hall not haue accede to vs 5 as the loue of a Parent layeth away a Knife, which is a good thing in it felfe, out of the reach of his childe, tor whom it were hurtfull: All things which to our fenfe,and in themfelues are euill, this loue maketh them worke to our good : If theskilfull Art of a Phyfiti- an may make of a poyfonfull Viper a wholefome Treacle ; no wonder if Gods gracious loue, turne euen the diuellhimfelfe to become a hclpefull in- ftrument, fetting forward our perfection , a Cor. 1-2*9. In a word, it maketh a little eftate great riches, euery eftate contentful!: A little thing giuen as a token of the Kings good wil,doe we not prize it more then thrice the valiew of that, which is no pledge of hisfauour I And when the loue of a (in- full man is of fuch fbrce,that many a woman while (heemayinioy it, feeleth not beggery it felfe not grieuous: What a force is there in the grace of
God
Ve*.*<.
EpbefianS) Chap,
rrai.4.
Pfal.6*.
God, while it is perceiucd,to makevs findeno grie- 1 uance in greateti: extreamity I Whereas without } this, were a man in a paradife of the earth , with all the good of it, all were nothing. There arc Noble men in the Tower, who may ride their great Hor- fes, haue their Ladies, fare delicioufly, want not for wealth, yet becaufe they arc out of the Kings fauour, no wife man would be in their coates^one efteemeth their ftate happy : How much more then are all things of no valuer if they be pofiek fed without this fauour, of which weintreate? This grace is our life, it is better then life : As the Mari- gold openeth when the Sunne fhineth ouer it, and fhutteth when it is with-drawne^ fb our life folio w- eth this fauour; we are enlarged, if we feele it, if it be hidden, we are troubled. Finally ,that which the Kings fauourable afpeft doth in his Subieft, that which the Sunne and Dewe doe in the creatures of the earth, which they make to fmile in their manner; the like doth this grace, through all the world of fpirits , who feele the influence of it.
Which doth let vs fee their fearefull eftate, who k Vfe a walkc in their naturall conditions , children of wrath, neuerfeekingtobe reconciled to God. If weftandin mans debt, and in danger of the Law, we will compound the matter : If we are faulty to- wards (bme great perfbn,& out of fauour, O how will we turnecuery ftone, 6c vfe the mediation of all wecan,to procure vs good will with them J Here we are otherwifer& like thefe impudent -adultertt fes, wee care not to returne into fauour with oup
hulbnnd,
i6
Epbefians, Chap,
Ver.:
Vfci.
Meanes to grovf yp in fa- uour with God.
Pfal. 107.4.
IYal.27 8.
Ifay fy. Luke *.
Mat. J. Hcb.12.
hufband , with God, from whom wee are raoft didoyaliyeftranged.
We muft hence be exhorted aboue all things, to feeke Gods grace ; the better it is with vs,themore neede we haue to feeke him with reuerence; for, lookeas wehaue no leffe neede of the funne to continue with vs, that we may haue light ftiil con- tinued, then we had neede of it to rife ouer vs,that our light might be begunne: So we want Gods gracious pretence, as much to continue our comforts , now wee haue them , as we did at the firft to begin them. Now, if you aske by what meanes we may grow vp in fauour with God. I anfwere : F irft,we muft euery day fliew vnto God, that well beloued of his, in whom he is well plea- fed, from whom fauour floweth vpon all his as the oyntment trickled do wne from the head, on the garments of Aaron* Secondly* We muft prouoke our hearts earneftly to petition for this ; Seeke my face * Lord> I wM feeke thy face. Thirdly ; We muft grow vp in conference of our vileneffe to be hum- ble ; Godrefijteth the proud, andgmeth grace to the humble \ that is, ftieweth fauour: As the loweft vallies are bleffed with the happieft influence of theheauens; fo here , the contrite humble fpirit, is the p!ace God delighteth to let his grace dwell in. Fourthly; We muft labour daily, more and more to depart from euill, and purge our hearts from al the corruptions which remain in them {the pure in heart [ball fee Gody euen the light of ha counte- nance^n grace and glory, Lookc as a cl are tranfpa- rent thing, as Chriftall, hath the light commmg
through
\ek.z.
Epbefians, Chap.
J x7
bed.
} +
*
r>
through it, which cannot pierce through grofler bodies: Sointhofe hearts which are the piirelt, (hail this light of Gods countenance diffufcit feife moftabundanly.
And peace.'] Obferuefrom this, that he wilheth \ £><?#. 4, them in the next place, Peaces /that true peace is a moft Angular blelfing.The ApoftTe cannot fpeake ofit,Phtl.<{.'j. but he fetteth it forth with this com- mendation, that itpaffetb all <vnderjlanding * this is that golden bequeath which Chrift did leauc vs, now ready to dye $ My peace Igiuevnto yon, not at) theworldgiuetbyouyloh.i^.2^.)Thatitmny be the Fetter concerned, I will open three things. 1 .What it is. 2. In what kindes it may be confidcred. 3. Whence the one and other peace floweth. It may thus^ be defcribed 5 Peace is a tranquility or reft in the minde,fpringing out of Chrifts death, wrought in vs by the fpirit, through the word of God :*it is a quiet, I fay, or heauenly tranquility, for peace, in thefe ftlutations, is oppofed to feare, griefe, to any kinde of perturbation, which break- eththefweeteconfent and harmony of theminde; My peace ileaue with you, feare noty be not troubled : It is afweete concord, making ioy in the minde,as the concord ofwell compounded difcords begec- teth a moft delightful! harmonie, in which the eare I ioyeth and triurapheth. Secondly , It commeth 1 ** * from Chrifts death $ bis cbafttfement was the cba-\ )f*i Jiifement of our peace, hisjiripes our healing : For j as an imprifoned debtors peace, fpringeth from j fbme furcties fatisfa&ion , Co here, &c. Thirdly, j ^ ; Hay it is wrought through the fpirit, Gal.'j.ii. j /*
any 1
s —
U
/
<^
</ r-
rr
■~*'
iS
Ephefiansy Chap.
i.
Ver.&(
?*» v*^^*-
Ute
i;
^
U^
^•3
any body may put an inftrument out of tune, but none can reduce it to true confent,but he that hath the skill of it ; And as it is in any mans power to diftemper himfelfe, and breede troublefome fick- neffes, butaskilfuli Phyfithn onely,can reftore a temperate conftitution: fb we of our feiues were able to difprder our fbuies, putting all out of frame, but it is God onely by his fpirir, who can heale all iarres, and bring forth fweete peace in vs. *Laftly, I fay by theGofpell, which is therefore called the Gofpell of peace. Now as man leadeth vs, by his outward words, to fee his good meaning toward vs ; fb God by this outward word, as well as in- ward, doth rcueale to vs his rich grace. Now we may confidcr this true Peace, as for the fubftance of it begun injs ,|dr as more full, for the circum- ffSnciallliegree ofTt * for as Chrift infinuateth a ioy in^art an (Trefpe&iuely, a ioy full $ fb we may conceiue of Peace: For, as there is a light more cloudy, and more bright and cleare; fo there is a peace , with which more or leffc diliurbance is iiitermedled. Now Peace confidered in the firft kinde, commettf firft fromTIiis, that "Gods amity is reftored $ whereas his wrath was toward vs, now he is attoned and reconciled through Chrift ; the working therefore of our peace, is chiefely afcribed to this, that Chrift did abolifh the enmitie twixt Godand man,£/£. a.C*/.i. The Angels finging on Chrifts natiuitie, Peace en earthy in the next words opening thefountaine,^. Goodwill to men. For lookeas there can be no peace to a Traitour, j till the King turne fauourable to him \ in like I fort
JV * *& Epbejians, Chap, x .
fort it* with vs,whofrom the worabcare rebek,if wc knew our condition.
Further, hence itcommcth that the whole crea- ture is accorded with vs, cuenthc bcafts, yea, the ftones of the field are at league with vs, Hof. i. 18. lob 7. For asferuants fohow their mafter, fouldi- crs their chiefetaine, Co doe all the creatures obedi- ently follow him who is the Lord of Hofts. Sc- j condly, this peace commeth from the doing away ; ofalldifturbance which was within man" againft himfelfeias the accufat on of his thoughts for guil- tineffeof iinne, the rebellion and fightof lufta- gainft his reafon , or rather the fpirit of his minde renewed^ we being iuflifed by faith* haue peace toward GoJ7Rom.y\. The God of Peace firJcJtfie you through- out ; by which we may gather, that while God fan- ftifieth vs, heedoch (hew himfdfeaGodthat ma- keth Peace* and Co many aswalke by this rule/w*. rcioycing in Chrift crucified , who hath crucified ! the world to vs, and vs to the world, Peace /ball be j <vpontkem> Gal.6. For looke as the body,ficke with Idiitemper, cannot be healed with the Phyfitians? j good afFc&ion.vnlefle his a&iori alfo be afforded ; fo it is heerc ; it is not (ufficien t that God (hould be gracioufly inclined, vnlcfle he fliould by his will & ! power cure thofedifturbaot aberrations which de- j ipriuedvs of all peace. Thirdly,froma feairiiigvs \ for time to cousin regard of enemies both inward j and outward,* from breaking the power of tfeem, j of hell, death j that they are not able to hurt vs, much lefle to preuaile againit vs : For it is not the molefting power of enewiies^but the hurting power j
which-
*'4A
C—
J.-
— - e
4^-
JjU <-- y-
3°
EpbefianSiChzpx. Ve R.2..I
$(ihil no frtc$g* nititmajjicityo*
it4Ht4t*W,
LJL
T
;l ^ f
which ftandeth .not with Peace. You fee how gainfull troubles,and worldly peace, ftaad well to- gether: Co the trouble of our militant condition accrewing to vs from thefe outward fpirituali ene- mies, doth not let our Peace, while wee know that all things (hall worke to our goods that we (hall be more then conquerers ; that God will not leaue vs nor forfake vs. Fourthly and lallly, our Peace con. fidered as abouefaid,doth flow from the gift of the fpirit, which teachcth vs in fame manner, to know thefe things which are aext abouc named^ve haue not receiucd the Ipirit of the world,but the fpirit of God,which wacheth vs to know the things beftow- ed vpon vs ; for nothing can worke vpon the a.ffe- ftiojiMS tomake vsfeare, ioy, further then it is knowne : and wee fee that a condemned prifbner, though that his pardon be ftaled , yet is no leffe &,bie<a:tofeare,then before, till the matter com- meth to hiseare, and heefcejip/allibiy certified of it.
; Thus much for the grounds, which are in fbme meaforewherefbeuer true Peace is in any degree. The more full Peace, com^crh from a further worke of Gods grace in vs, whkh reprefleth or van- quiftueth for a time all perturbacicns,which fpiri- tualiwickednefles, vnbeleefe, ynh.olinefle in gene- ral! , want of godly contentation, ifcte&s in our conditions, might oceaiion. Tor lookeasvnto bright cleere light more is required, then that the Sunnefhould be prefem, in lightening the ayrc, tc wit, that it fhould be h th.it ftrengih prefent, as to wafte and di/perfe all darkefome clouds : (b heere
to
I Ve k.i. Epbejiansi Ghap. i .
3x
to this full peace,k is neceflary that all perturbati- ons (hould be more fully rcmooued, Thus much for the opening this benefit.
Now the vfe of this is,firft to ftirre vs vp to feek after the true Peace. Peace is a fwcet thing/o fweet that many a man doth fo loueir, that he will fuffer much wrong rather then togiue any way to dik quiet. What were all the riches of this kingdome, whan wereal the contentments of our priuate ftace vnto vs,if we wanted this Peace? If we could not eat our meate, but with danger of hauing our throats cut before we fliould rife, were the cafe thus,would we not flie from our natiue Countries , and feeke vs habitations where wee might Hue peaceably I That which a wound is in the flelh , that which a ficke diftemper is in our body, that is difquiet and trouble in the minde: Wherfore let vs flye by faith to the Prince of Peace, Chrift Iefus.
2 Wee muft ftirre vp our felues to be thankful! for this (b excellent a benefit. Should God fuifer the Deuill to trouble vs with the guilt offmne; {hould he let the power of it rage 6c vfurp fo in vs,as to inforce vs to cry,6 miferable that we are; fhouid the Lord fuffer the Diuell to hauefuch power as to tempt vs with blafphemous fiiggeftions, with prouocations to felfc-murder $ (hould hee let fuch difcontcnted frets dwell in our mindes, which did waft our liuers > and make vs pine away with the anguilh of them ; euenin this it were our duties to be thankefull : how much more when we wa! k< all the day iong with inward tranquillity I Wou. not any thinke himfdfe faulty, that (hould ivi
thanK<.
Jf#l,
Vfiz.
I 3*
EphefianStQhap.
Vbr.*.
Doti\$t
thankc God for this tcraporall peace of our King- dome,that we heare not the drumme,the trumpet, I the clattering oY armour , but that thou haft part in this peace , which raaketh thee Free from feare of death, hell, the world, all wickednelfo^ which maketh thee fleepe ftcure wherefoeuer the | winde iye,for none can blow, but to bring thee in profit* if thou kno weft this peace,how much more art thou bound to break forth into the praife of thy moft mercifull God f
Obferue further fromthis,he firft natneth Grace, then Peace,as fpringing from the former: Obferue 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 J if we finde that Gods loue doth caufein vs this Grace heere fpolenof, we may be fure our peace is found, To ©pen this, you tnuft know that Gods grace or iouc , doth proueit felfein common to all, ormorefpeaiiiy to fbme, and may be called a common or a fpeciail Grace. Now the Peace which is grounded vpoa conceit of a common goodnesof God towards vs, is not (bund Peace, for euen the beafts cnioy com- mon fauour from their Creator : Godfauetbman and beafi ; hee opencth his hand and filLetk them ; his mercy is ouer all his workes \ this more com- mon or vniuerfall mercy , as I may call it. But herearifeth a neccflary queOion, viz, How I may difcerne Gods fpeciall grace,from this more com- mon? Anf. Firft, this fpeciall grace fpringeth from another fountaine : common Grace commeth hence; God is a faichfull Creator, patient and kind I toward
Ver.x,. Epbefians,Chzip.j.
35
toward the vnkindeft veffcis of wrath : Hence it is thac he doth them good.tbac his goodncs may not want a witneffe in their owneconfcience, i^itts 14. 17. but this fpeciall Grace commeth from hence \ that hec is reconciled to vs in his Sonne, Grace & truth through Chriit Iefusf; hehach made [ vs beloued in his well-belcucd , l*hn.ii'Efhcf.i .7. Secondly, hence commeth a difference in ths be- nefits , for that common fauour giueth benefits to the preferuation of this naturall life, but this loue in Chrift, giueth fupernaturall benefits of repen- tance, faith, hope, inward change of heart and af- fections. Hence followed! a third difference : for common Grace is acknowledged fometimes while the benefits of this life are afforded men, but they neytherfeele nor confeffe Grace , whenthefe are bereaucd i but this fpirituall Grace which com- meth from Chrift, and ftandeth chiefly in fuperna- turall gifts, tlvs is felt often moft abundantly in a£ fluxions, Rom. 5 . Affli&ions breed patience,patiencc experience, experience hope, the loue of God be- ing (bed into the heart $ for as the darknefle of the night hinderech not thebright-fhineofthe ftarrc, no more doth the darkenefleof afflidtions obfcure the bright- fhinc of this Grace toward vs. Yea, wee (hall finde this inexperience, if before our trou- bles we doe not ouert»y skinne our fbares , /paring our felues in our finnes, partly by not prouoking our felues to due repentance,partly by not feeking to get the roots of rebellion throughly mortified, partly by not endcuouring to weane our felues from all inordinate earthly delight in the creature:
H
Ephejiansy Chap, i . V* R .1.
for our fuperficiali flcighting in matter of repen- tance, our boyfteroub proud imparience not well fubdued,our vn weanednes to iome thing or others thefe 3. doe make an Ecclipfeof the Jight of Gods countenance, when now wc are affiid^Zfpr kj the way. A fourth difference in thefe graces, may be ta- ken from the effect of them in the hart jf or the grace a carnal) naturall man feeleth , neucr maketh his heart flie vp from all earthly things, and reioyce in God, whom he teeth fauourabie, buteuen asa har- lot>her loue is more to rings,braceiets,or gold tent her, then it is to the fenders : fo the world, an adul- tereffe, her affections are altogether on the crea- tures and good benefits giuen them , nothing in companfon, vpon God himteife: But the true fpe- ciall Grace maketh vs lone bim,who hath loutd vs aboue ail things, deight our felues in him, fay, What haue 1 in heaacn but him , in earth in corn- fattjm of him I Thus r hen we tee that true Peace commech from fight and experience of oods fpe- ciall grace to vs, and how wee may ciftingurfh this fpeciaii fauour. But before we pafle to the Vte , a queftion may be asked, <vi&. Whether a man may not be in fauour with God , and yet without this Peace I To which I anfwer briefly: Fir ft, that hce may be in fauour, and want this outward teniible Peace in himfelfe : The reafon is, becaufc this fol- io weth not my being in. fauour, but my knowing and my being perfwaded that I am in fauor: Now it is not impoffible for a man to lote his tente and perfwafion, which yer-while hee hath had of being in fauour with God, his faith may be for a time in a
fwoon,
Ve R.fc. Ephcjian^ Chap, i
35
fwoon, and ouercaft wich vnbelccfe. Secondly, I fay>thougha man may be without this operation of Peace, yet the grace of the fpirit, 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 felfe ftandeth ftill, thus in ioy * Faith we may jlikewife diftinguifh, the feed of God abiding in vs, though thefc outward fecondary effects are not al- waies confpicuous.
Seeing then that true Peace is fuchas fpringeth from this fpcciall mercie,let vs rake heed we be not deceiued with falfe Peace. Looke into thy felfe, what hath made thee thinke thou art in Gods fa- vour, is this it ? becaufe he profpereth thee in out- ward things I Alas,thou buildeit vpon fands: The beafts haue the fruits of his Grace this way.fo farre as agreeth with their kinde, no ieffe then thy felfe. There ts a Peaee in the Tents of the wkked ones>\ Looke lob 1 1. p. There is an ealc which doth flay the fooliih; which is the cafe that men doe Hue in, it commeth not from feeling this fpeciall grace to- ward them, but from the flecpineffc of the confei- encc , which naakcth them without feeling \ from ignorance,whichmaketh them without knowledge of. the euill imminent ouer them If a man hath twenty dtfeafes ncusr fo painful', whi.e he is faft a- flcepev he is at eafe , becaufc his ftnfes are bound , nocbecaufchisdifeafes areheaed. Soagaine>fay a man were in a houfe ready to fall on his head, let him know nothing of the dagiger,hee i?3* quiet as if all were -fata. Thus mens fouies are afkepeP and ignoraiiu of their per ill: Takeheede of ih.j Hcke
D 2 fleepe
ffei,
5*
Epbefansy Ghap,
VfiROJ
Vfc l,
flcepe, left icpaine you at waking: take heed left while you fay Pesce, /V^thatdeftruAion benoc at the doores.Yea,iet the Lords children takcheed, who haue fu'l peace, but not from the grounds a- boue rehearfed; their peace commeth not from fee- king Phyflck wherewith to purge their fick foules, from not exercifing their feeble ftrengthsin works of repentance , faith, thankcfulnefle , forgetting themfclues in humane occafions 6c contentments, from Laodicean-like conceits. A body of ill habit, while you ftirrc it not with lome courfes which fight with fiich humors, it is cjuiet ; a lame leggc while it is refted.is at eafciwbiie the fenfes are plea- fed or ftounded with fome kind of an odynes,thofc paines are not felt which are prefent.Finaily,a man in a golden drcame , thinkcth things farre better with him then they are.and is highly contented for the time ; Thefc are waies (my brethien) whereby we walkeia a full peace „ when yet our vnbcleefc hath not bcens out-wraftled , when our vnholy lufts haue not beene crucified by vs.
In the fecond place this letteth you fee how you may try the ti uth of your peace : Is thy fouie at reft becaufc thou feeleft this grace fheddc into thy heart which is better then life, this grace in (Thrift, this grace which reacheth to theforgiueneffe of finnes,tothy fanftification , which no darkenefle of affli&ions can ecclipfe, which drawcth thy heart vp to God, fb that thou makeft him thy portion : Is itbecaufe theLofdaffureth thy heart chat bee willneutr lcaue dice , that nothing (hail feparate thee from him? Is icbccaufe his grate hath f careered
fome
Ver.l.
Ephefians&han.i.
37
feme blackc cloudes, which did ouer-fpread thy condition ; Happy arc thou whole repofe iffueth from thefe considerations.
From God our Father y and from the Lord Itfus Ckrift.'] Thus we come from the things wifhed, to the perfons from whom they are to be effected j Whence marke,who are the authors of true peace, and with whom it is to be (ought. Hence it is,that God is called,*/?* God of peace > Chriftis called, ffo Prince of peace : God making peace, none can trou- ble, zs&hen be hfdetb his face \ who can beare it f lob 34. ip. Looke as Kings are authors and maintai- ned of the ciuill peace within their Countrics,they kecpe their fubie&s from difturbance by forraigne and domefticall enemies \ Co God, the King im- mortall, and Chrift who hath receiued the king- dome, are fitly brought in as the authors of this fpirituall Peace ; And it is to be noted,that he fitly nameth God the Father, and the Sonne our Lord; for,theprincipall and fubordinate power which doe workc any thing, are fitly combined : Now the Father hath all power, and he hath fubie&ed allthingsvnto the Sonne, himfelfe and Spirit ex- cepted But why is not the fpirit named I Ic may be faidjbccAufe the Apoftle here is dircfted to exprefle onely thefe peribns,who haue a kinde of principall authority & agency :Now the Spirit hath the place of executing thcfe things, as fent by the Father and Sonne: But in vnfoldingthefe things, as it is good to vfe diligence, fo it is requifiteto vfe fbbriety. For conclufion; Let thefe bs remembred, that though both the Father and Sonne, be fitly
D 3 named,
D*&i.
2,8
Epbefians yChap.
Ver.
i.
named,forthereafonabouej and the Father firft, both for his priacipall authority, as likewife, be- caufe he worketh both by himlelfe, and from hira- felfe ^ the Sonne by himfelfc,(as who hath thefclfe- farae diuine nature^ but not from himfeife,as who is not from himfelfe,but from his Father,and there- fore in his working kcepeth the fame order ^Neuer- chelefle, in wifhing the effecting of things,it is not neceflaryto name any perfons, he yet God in- definitely. a.Itisneceflaryto concerns in minde the true God, in Chrifti though not diftin&ly to confiderthe three perfons : The reafbn is, bccaufe cueryaft of religion doth require that wee fbn>e way apprehend the obieft of it \ and as there can be no fight without fome matter vifible propoun- I dcd, fo no aft of religious worftiip, without this . obieft,in fome wife concerned. 3. Marke, that it is lawful! when wc name perfon$,to nameone onely, two, or all the three, provided that we name not one, as excluding the other two, nor yet two, as excluding the third : for thus calling on one, we in- I uocate all, and as naming no perfon diftinftly, we doe not diflhonour the pcrfons,fb naming one and not others, doth not breede any inequality of ho- nour in our worfhip. And laftly note,that we may name the Spirit before the Sonne, and fa by pro- portion, the Sonne before the Father ; fee, Reu.i. For as that precedencie feemeth deriued from pri- orityof order & inequality of office, which is found amongft the perfons by voluntary agreement $ (b this latter naming of them, feemeth to be groun- ded in the equality of their natures.
Let
Veu.3. EphefianSiChap.i
3?
Lee vs then hence Icarne whether to flye, that Vfe, our foules may be iecled in true Peace, fucfa as the world cannot take from vs; Come and feeke to him, who if he quiet, nothing can difturbe thee. Many men when they are difquieted in minde or body, thyflyetofuch meanes as may ftill thofc paincs which they feele fmart vpon them , and when they hauc with Cum city building,and Sauls muficke, with company,good-cheare, muficke,im- ployments, tables, cards, &c. quieted themeian- cholikefpirit, then they thinke their peace iswgll reftored. God fetteth thele things vpon vs,to areft vs, as it were $ we feeke to ftill tbem,neuer looking to God, that he would, through his Chrift, be re- conciled to vs : Now what is this but extreame fol- ly J If a Creditor (hould fet a Sergeant vpon our baekes, were it wiiedome in the debtor, to com- pound with him, and corrupt him, and to thinke all fafe, while the Sergeant winketh at bim ] Cile- ry 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 hkewife in feeking our Peace,, by ikiHing our euiis, not by quieting Gods anger, which n iuft y kindled agsinff vs. . Th&s much of the Preface.
TT He matter of the Epiftlc followeth, partly re- * fpe&mg Dodtrine, parti Exhortation: Do- ctrine to the beginning of the fourth Chapter; Ex- I hortation, to the a i . yerfe of the fixt Chapter. In ' the Do&rinall part two things chiefely are to be marked. Firft,hce propoundeth Doftrine con-
D 4 cerning
Vekse 3
40 | EpbeJtansjChap.i. V*K$.
cerning the benefits wherewith we are bleffed in Chrift, which is done more indefinitely in the firft Chapter, applyed from companion of their for- mer eftates in the fecond. Secondly ; the fcandall which his Croffe might caufe,and the impediment which it might put to the fruitfull receiuing of thefe things>ispreuented,C7^.3.In the more abfb- lute handling of thefe benefits,we muft marke,that firft in this thirdwrfothey are fummarily propoun- ded,then more particularly from their (cueral kinds expounded. Now in this 3. wrfefrht Apoftledoth not barely propound them, but breaketh out into thankfgiuing, before he maketh mention of them. Three things being to be obferued in this Vcrft. i.Hispraife, Bleffed. 2.. The perfon praifed, that God and Father of our Lord. 3. The arguments^ which are two 5 Firft, which God is to Chrift oar Lordjfor this is vfuall with the Apoftle, that when he defcribeth God in petition or thankefgiuing, that the deicription containeth matter of ftrength- ning faith, and whetting deftrein theone^nd mo- tiues of praife in the others The God of peace fanfti- fieyou throughout, 1 The/. 5. bleffed be Gody the Fa- ther of our Lord lefus, the God ofaH mercies and con- folations, 1 Cor. 1.3. The fecond Argument, is from that God hath done by vs in Chrift,in thofe words, Who hath Uejfed <vsymth alljpirituall blefiingsy in hca- uenly things in Chrift. Now before we come to the more particular confideration of thefe words;fbme things are to be opened for the clearing of them : Firft, What is meant by our bleftng God? Anfy. Blefiwgjs fbmetime operatiue>working& effecting
the
V er.3- Epbefians, Chap. i. 41
the happineflcof him that is blefled; Thus God I bleflethvs: Sometime it is declaratiue, confefEng I and extolling the blefled eft ate of thofe whom we blefle ; Thus we blefle God, we acknowledge him blefled, praife, andextoll him, Pfal.itfsve. 1.1.21. where blefling and prailing are madeaequiualent. Secondly; itisto be marked, that thefc words; God> cucn thefatberycomainc a defcription of God, from two relations vnto Chrift; one from this,that he is the God by couenant of Chrift: The other from this,that he is the father; according to that, lobiio.ij.Igoe to my father* and your father, to my Gody and your God : for this,the words beare better then that firft God indefinitely, then limited to the perfbn of the father, ftiould be conceiued in this &nktbleJ/edbeGodTtomt, God the father of our Lord ; for the article fhould rather be prefixed to 7r<KTH?? and the particle m.i doth redound. The laft thing to be marked, is that the word, heavenly ', which may fignifie things, or places, is fitlieft taken to note the place where our fpirituall blefflngs weregiuen vs, for fpirituall blefling noteth not thea&ion of God blefling, but the effe&s procee- ding from it ; to this fenfe, who hath blefled with fpirituall things ] for the Apoftle conftrueth all fpi- rituall bleflings by predeftination,vocation : Now to fay, who hathblsj[cdfvs with fiirituall things, in heauenly things, is abfurdly fuperfluous. Againe, this word is in two other places of this EpiJfU vied, to note the circumftance of place,and therefore is herein that fenfeto be conflrued,without more vr- gent realbn to the contrary .The fumme is, Praiied
be
4&
EphefianSyChap,
Verj.
BoB. i.
be the God of our Sauiour $ praifed be the God of our Lord Chrift Iefus, who hath bleffed vs, that is, by his bleffing made vs partakers of all fpi- rituall b»riciits, Inch as take their beginning from heauen, are kept in heauen, fhall all haue their accomplilhmenc in heauen j and all this in Chrift, who is the roote, andfecond Adarn^ whence euery benefit fupernaturall fpringeth, and is deriued into vs.
To come then firfl: to the action of Praife. Ob- ferue thence in general!, that a good heart rauft be ready, on confederation of Gods benefics^o breake forth irrtopraifes : The Apoftie cannot fpeake,or thinke of them, but that his heart and mouth glo- rifie God $ the manifold doxologues in Pauls Epi- ftks, maygiue fufficient argument of this truth. Nay, we fee how Dauid, a man after Gads heart ,was fo affe&ed,thac he did not onely llirre vp himfelfe, hisfoule,lpirit,all within him, but all the creatures, euery thing that had breath, from the higheft An- gell, to the lowed creature : This grace being like fire, which once kindled, catchethhold of all that is neare it. For our better vnderftanding this due- tie, I will open two things. i.Whatmuftconcurre in this praclafe. 2. How we may keepeour hearts in a good difpofition to this duety. To the prai- ling God three things are required. 1 . That our fpirit doeacknowledge his goodneffe,in any kinde (hewed vs : Hence it is that the Saints call on their hearts, fou!es,fpirits, in thisbufineffe: God is a fpi- rit, and hateth euery feruice, from which the fpirit iseftranged. As nomuiicke is graceful!, vnlefle
the
V e M . - Epbefians-> C hap . i
43
the inftrument be firit tuned; no more is any voL e | of praife acceptable, vnlefle the heart be firll orde- j red. 2. There muft be a declaring before men of! that kindenefle and loue the Lord hath (hewed vs: Come> I will teUyott what God hath done for my foule, Pfal. 65.16. J wiU daily tell of thy righteoujnejje . \ We count it ingratitude in men, when they will' fmother benefits, and neuer be knovvne to other ! of whom they haue receiued them. 3. There muft be an endeauouring of requiting Gods loue,by an- fwering his benefits with thankefull duty,by walk- ing worthy of them 5 What/hall I repay the Lord for all his benefits <vpon me? Thus wee count him vn. thankfull, who doth not bend himfelfe to requite loue with the like,fo farre as ability reacheth. Now for meancs difpofing vs this way, we muft labour firft to know and keepe in remembrance Gods be- nefits, that which is forgotten,is not knowne for thepre/ent; nothing vnknowne, affeð or mo- ueth the will: A danger vnknownc,maketh vs not afraid $ a benefit vnknowne,.maketh vs notioy- full or thankefull : Hence it was that holy men often made Catalogues of Gods benefits, and re- peated them to their foules 5 See pyW.103. My Joule praife the Lord forget not all his benefits.
Secondly, Men muff labour their hearts to a fenfe and feeling ofthe worth of the benefits which theyenioy} for not hauing benefits, butefteeming and knowing the worth of them, maketh. thanke- full. Now in this we greatly faile3 for our corrupt natures heede nothing they enioy ; like the eye in this regard, which feeth nothing that lyeth on it,
but
2.
44
EphefiansiChap.
i.
VfiR.3
Ffil
but taken away fomediftance, doth brightly di£ cerne it : So we, when good things are taken away know them well, which we fee not to be fuch be- nefits, while we enioy them j Againe, the plenti- fullvfeofthebeft things, breedetha fatietie, and maketh them no dainties * And hence it commeth, that good things which are commonly and con- stantly with vs,are not regarded:Let vs therf ore,the rather pra&ife this fecond rule, for the negled of it maketh vs* want our comfort while we poffeffc things, (for who can take ioy in that he efteemeth not?) and it maketh vs haue doubk griefe, when now they are remoued^ for then the confuence of our carelefnefle doth bite and fting vs.
A third rule is, ftill to labour to be poore in (pi- nt, and keepe the confcience of our o wne vnwor- thineffe, that we may ftill know our felues to be leife then the leaft of Gods mercies, as lacob laid « Hunger is faucc which maketh euery thing well ra- fted * So this pouerty of fpirit, maketh the leaft blefflng feeme great toward vs. The humbled poore, take the leaft fcraps thankfully.
The Vfe of this is firft,to rebuke our deadneffe, in whofe hearts are no affe&ions, in whofe mouthes are no words, magnifying the Lord, for his continuall mercies: If men doe vs fmall fa- uours, e(pecially if they be of countenance and authority ;0 how we thinke our felues beholding, our mouthes runneouer in fpeaking of their cour- telie , we giue them a thou(and thankes, we pro- feffe our felues at their commands j Out alas, that being thus one to another, wee fhould offer God
fuch
I V fi r.3 . Epbejians, Chap, i
J
45
fuch meafure as we doe: Buc this exceedeth all the reft, that becaufc God doth constantly continue to vs benefits, that therefore we (hould flacken our jthanktullduty. If onegiue vs 20. pound one time lonely, we thankchimj but to giue it vs yearety for twenty ycares together, this is iarrc more thanks- worthy; to giue it vs as an inheritance for cuer,this is moft of all obliging vs ; Thus it is with Gods be- nefits, which hee conftantly leafeth out to vs, and makcth them as it were a free-hold with vs. We for thefe, euen in this confideration,(hould moft cxtoll him.
Let vs in the fecond place ftirre ourftlues vp to be thankefull; It is Gods fine and rent,cuery thing which herequireth for his benefits : Call on meein the day of thy trouble* 1 will deliuer theey and thou [hah glorifie me. We would not forfeit any thing worth the holding for non-payment of rent : Let vs take heed left for want of thankefulneffe we giue God occafion to re-enter, and difpoffeffs vs of all good things we enioy.
the God and Father of our Lord lefus ChriJt.^Ob- ferue firft particularly, that euery Chriftian heart is to raagnifie God, in that he hath beene the God of Chrift our Lord. This doth the Apoftle , who J doth not fay ; Blejfed be God the Father for blefiwg of w, but firft , BleJJed be the God of our Lord le- fts chrift : Before hee commeth to confider what God was to himfelfe, with the reft of beleeuers, hee doth extoll him , for that hee was ro Chrift the head. Which do&rinc before weecanprofe- cute profitably , it is fit to vnfold what this doth
coinJ
Ffel,
Dotta.,
A6
Ioh.io.x3.
Heb.i.io. Hcb.7.26. Hcb.4.8^
I
ICi.fi* iq.ii<
Ephcjians, Chap. 1 . Ve r.3»
comprehend, to be the God [of any -y for this ope- ned, we {hall concetue more cleerely,the equity of (bis* that wee are to be thankefullin this regard. This is a hindamentall fauour, whence all other doefpring, and itcontcyneththeetcrnallloue of j God, louing vs, and predeftinating vs to fuperna- * turall happinefle , as likewife euery fubordinatc grace,by which it is executed. Firft therefore, the fore-knowledge and predeftinating Chrift as man, to the grace of perfonall vnion,and glorious office ofafvkdiatour.ofwhichwehaue, 1 Pet. 1.10. this commethheere to be concerned, ihauefbeepe that Are mine, which are notofLbisjbeepefold, faich Chrift: where we fee that we are Gods, and God ours, be- fore we are called,euen by predeftination. Second- ly, Chrifts calling, of which is fpoken , Htbr. 5. 1. rand the confederation entred with our mediatour, wherein God required on his part, the fulfillingof righteoufnes>(b tar as ferued to qualifie his perfon, that he might be a fir high Prieft,and efpecialiy the offering his body, that is,his fouleand body by the curfed deithotthecroflcjwhermGod promifed on his pare, that he would be with him to ftrengthen him, and deliuer him irom all euill, and to cro wne him with glory > yea, that all his (cede (hould be blefled with righteoufneflc and life, through him. The Scripture is plentiful to prooue that it is all kinde of b'dTcdneffe, tohaue God for our God. Now then if we be members with Chrift our head, haue we not cnufe to be chankefuil to God euen in this refp< cl, rhnthei]atnbeen,and is his God? The ancient Church did magnifie GoJ, thathee had
mad*
jVer.3. EpheJutnsiChxg.x.
47
made himfelfe the God of dbrdham, lfaak> and Iaceb their forefathers : how much more reafbn is there for vs co glorifie him in this regard, that he is the head ofChrift our Lord? Againe, if any man (hould helpe and deliuer from great euils fbme of our friends, Qiould doc them many fauours,would we not returne them in this con liberation thanks, and much commend them I If Chriit be dcare vn- to vs, we muft needs blefleand praife the Lord , in- afmuch as hee hath beene a Gud affifting, prefer- uing, and is a God glorifying our Lord and Saui- our. In the head of Chrili iay ail our happinefle, had not God beene a God to him , and couered it in the day of battell, wee had all of vs perithed ; all our fupernaturall happinefle flood and fell in him. We may make a double Vfe of this; one of inftru- &ion in Doclrine, the other refpe&ing manners ; for feeing Iefus Chrift haih God for his God , hee j hath as well a created nature within his perfon , as j the increated nature of Godjhe could not be a pro- per Sauiour of vs, were he not God; hee could not haue God for his God were he not a creature : For the Sonne ot G jd.as God,could not be predeftina* ted to the perfonall vnion,whichthe humane na- ture comming from without was onely capable of. Againe,he did need no protector nor bicfler,hc did need a God >n theft rcgards,as man.
Secondly, weemmthenct be ftirred vp to mag- nifie God, lor that hec hath beene, and is vnto our head. Wee fee in the natural! body, the members ioy in the good of c-ic head , yen, they prererre it before their o wne y for hence it is that if one itrike
at
Vfix.
Vfe z,
4» |
Epbejidns7 Chap. i. V^R.j.
at the head, the hand will ward the blow though ifr be quite cut off : Thus if wee were fuch members to our Chrift, as wc fhould be, we would more re- ioyce and magnifie God , for that hec hath beene, and is, to his Chrift, then lor that which hee wor- keth for our fclues. If wee loue not and extoil not the God of Chrift in this refpeft, that he is a God jfobim, it is a figne wee bcarc not that loue to Chrift which we (bould.
And Father of our Lor A lefm Chrilt : ] Obferuc fecondiy : that we are to magnifie God in this re- gard, that hec isthe Father of our Lord : This re- fpeft is heere placed in order of nature,duely , for it flo weth from the other ; God is not firft the Fa- ther of Chrift, in regard of his humane nature, and then his God $ buc becaufe hee was of his owne accord the God predeftinating the humane nature in Chrift to the perfonall vnion, therefore he com- meth to be the Father of his Sonn , (b firre as b^c fubfifiethin fleih: As we are no: {i ft the children of God, and then come to bauc him for our God; but beoufe God hath freely fee his v;ue vpobt vs, and beene our God (b farre as to predeftinate our adoption, Ergo } he commcth to b< ourFathcr, a id we his children:That Chrift rhcrft >rc,as man, or in regard of this extrin lick nature is the Son of God, it commeth from the grace of preaeftination; Ye: we muft not thinke that this doth make in God the Father,a double generation i for, as the refpeft of fatherhood is not multiplied from hence, that his Sonne is now fingle, now married ;(b Gods gene- ration is not multiplied, in regard that his Sonne
fume
Ver.3. Ephefiansy Chap .1
} 4?
fometime onely was in the nature of God,but now is married,by an indiffoluble perlbnall vnioa^vneo our nature. To come vnto the Do&rine.
If wee fee Chrift to be the fountaineofall our happines,howcan we but bleffehim who is the Fa- ther of him I We fee that all Generations call the Virgin bleffed, who found Grace fo far as to beare him ; how much more therefore muft our hearts be farre from negle&ing to extollhim,whoisthe e- ternall Father of our Lord? Yea, the hearts which doe affeft Chrift, doe blcffe thofe that publifii his name, and hauc any, though the lcaft,place about him. If we fee any whom we loue and admire for their excellencies , wee account thole bleffed who any way belong to them : Thus the Queene of Sbddj accounted the feruants of SaUmen, happy men : Nay there is nothing fo raeane, which doth any way enioy this or that excellent thing, but we efteerae it bleffed. Da/tid, admiring the beauty of Gods Tabernacle, did almoft emulate the happi- neffeof the Swallowes, who might yet make their neft neerethc Altar; Hee countethall thathaue acccffc to it, and that doorc-keeper whodwelleth in it.cxceeding happy. Againe, we fee that if any be more markeable for wifedome, valour, fauour, with their Prince,if any be a deliuerer of his Coun- try oppreffed , will not ciuill men pronounce the Parents of fuch children thrice happy i Wee fhall therefore neyther fhew our fclues to haue Chrift in dueadmiration,neythertobc heauenly minded, hauing vnderftanding ofthings heauenly ^ if wee can thinkeofthe Father of Chrift without magni-
E fying
Dttt. 3,
V{ci.
5©
Ephejians, Ghap.i . V e k.}<\
fyingofhirainthisrefpeft. Whodothnot glori- acGodin that he is the Creator of this afpedtable wor!d,which we behold? but in being the Father of our Lord and Sauiour, his honour is much more difplayed : the rather let vs ftriue to magnifieGod in this refpeft , becaufe wee (hall then aflure our hearts that we loue and honour our Lord and Sa- uiour Iefus,and that we haue Vnion and Commu- nion with him,as head and members ; for where fellowfliip is, there is coniun&ion. Then (ball oar praifes bediftinguiflied from Iewifih and Heathe- niflhdoxologies, which found not in them a tillable ofChrift Iefus. If we lookeat God the Father, wee i haue reafoft to laud him in this regard $ for it is the greatcft manifefted glory : If wee confider Chtkfti we are bound to it ; for who can thinke honoura- bly of him that is begotten , but will honour the begetter in regard of him Hi at our felues, we may gather from that hath beene ipoken, arguments e- nough,obliging vs to this duty. I fpeake the more to this point; for the loue of Gbrift lefus is cooled, yeaalmoft cxtinft, euen amongft Chriftians.
Now followeth thefecond atgumentjfrom that which God hath done by vs in Cbrift^Where firft wee are to confider the aftion^of Gods bieffing. Secondly, thePerfbns bleflid; Thirdly, theblet fings themfelucs, fet downe by enaliogkof the number, and metonymie of the caufe , bkfitng for, blejjed ben fits y which are defcribed from the quantity and kindeofthem,Bw/* allfpirttmlblef fings. Fourthly , the place whence thofe bJeffmgs come, and where they arc referred > heavenly places.
Ver.j. Epbefianf, Chzp.t
5*
Doti.4<
places. Fiftlyandlaftly, the fountains inchrift. Firft, it is to be marked that hee had in his heart an apprchenfion of Gods blefling him, with thefe faithtull ones he wrote vnto , before heebreaketh forth to bleffe God. Obferue then in generall,that the fen/c and knowledge of Gods blefling vs , is it which maketh vs bleffe God againe. Looke through thethankefgiuings of Dattid and others , you (hall finde that theconfciencc of fome bene- fits receiued from God, did mooue vnto them ; I / will proife theeybecauft thou haB exalted me : Fraife the Lord my fouleywhohath forgtuen all thyfinnes, &e. PfiL 3d. 70. 3. that receit of benefits,is the foun- dation of thankcfulnefle. When the Teper law himfdfe cured, hee returned and gaue thankes: As S. lohn faith in Loue ; We hue him, becaufe hee hath J letted vs firft , 1 lebn. 4. So in blefling ; Wee blejfe \ h'tm% becanfe wee finde that hee hath bleffed vs Jirjl. I As a wall cannot refle<£t light and heate from
it , till the Sunne hath firft fliined on it ; and as an Eccho cannot refound anything to vs, till wee haae firft fpoken vnto it: (b till our God hath fpo- ken his bleflings to vs, we cannot refound blefling to him.
The Vfe is to ftirre vs vp, that as wee defire to praile God, fo wee would labour to get that fpirit which may make vs know the things beftowed on vs. The Papifis are the cut-throats of thankeful- neiTe , while they will not let vs know the graces giuen vs : We know our earthly things, (yea which is the pitty) we know them too well, know them lb that we are proud of them: Let vs labour to know
E 2 our
#.
5*
Docf. 5,
^ftthoritattue.
fl*H
Ephefiansy Chap.
i.
Ver.3
our feeft blelfings , and our hearts will not be vn- thankefull. In particular.
Firft obferue, that our heauenly father, he blef- feth all his children. Looke into the Common- wealth, Church, Family, the fathers in them all, doe blefle thofe that are vnder them . Princes, their people^Teachers,thofe that depend on them, Parents and Mafters,children and feruants;for,the greater hath power, to blefle the lefler. Thus i» it with our heauenly Father, father of all father- hoods in heauen and earth j hegiueth his bleffing to thofe that are his. Againe, as we fee earthly Pa- rents, blefle their children , both in word and worke, wifliing them bleffed, and giuing them many benefits * for Parents treafure vp for their children : Thus our heauenly father, doth both in word pronounce vs blefled, who are his by faith 5 Blejfed are jm that Meette mme\ thdt hunger and thirfiferrightewfnefje ; that art fur* m heart ; and hee doth alfb beftow on them many benefits, which doe make them blefled * For, to blefle, fignifieth both as well to giue a gift, as pronounce bleffed.
This then muft teach vs, firft to fteke bleffing of our heauenly fathers hand 5 Seeke it as lacob did wraftlefor it with prayers ancf teares, 6en^i.i6. Gome to God and confefle, that we arsaccurfed children of his wrath, but intreating, that for Chrifts fake, who was made a curfefor vs, that for this his Sonnes fake, he would blefle vs.. The blet fing on Mount Sinai was gotten by doing;but fee- ing the Law is impoffible, to our finfull wcaknefle,
we
V e r.3 . Epbefians,Ghai[>. i .
5J
wee muft feeke the bluing onely in beleeuing. Would wee not count that Childe a mifcreant, which would not come to the Parents, and aske their bleffing? It is a token we are baftards, and not children, if we come not to God in fecrer, and intrcat him to bleffe vs, through his Chrift : What may they thinke of thernfelues, who haue neuer heartily ,and humbly fought this wayjThat repro- bate Efau (hall condemne them ; for he fought his earthly Parents bleffing importunately, and with teares, when now it was too late, which thefe ne- uer did toward their heauenly.
We who are his children, muft reioycein this, that we haue fiich a father,whofe bleffing we know to be on vsi It is with vs, as it is with little chil- dren , who haue many bleffings, but thinke little on that matter, which yet an vnderbanding childe, more grownevp, hath in great account. Wemuft amend this,and not Ml be babes in vndcrftanding; our bleffing is the fountaine of all happineffe ; Come ye blejjed of my father, inherite^e^ergo% is not lightly to be efteemed.
A third Vfe, may befor Imitation.
Obferue thirdly, who hath blejfed vs, my felfe wthyMt who are faithful Saints. Obferue, what kindc of children bane their fathers bleffing; the faithfullones,whoare fan&ified, thefe are blcfled of God; for Saint Pauls faying, who huh bleffed vs, doth not fpeake rhetorically, like great men, who fpeake in the plural! number,for the Angular; We mil you, this or that was done to vs ; but he hath reference to thefe Efhejians, whom he defcribcd in 1 E 3 the
W*.
W*
54
Ephefiansy Chap.
Ver.3.
j the firft Verfe i of whom^oy ned with himfelfe, he i affirmeth chat they were Welted ; The truth is,firft ! we are really and aftually blefT;d, bleffedneflfe be- I ingreceiued into themfelue^but fuch as are belee- uers, andnowfan&ified, though others are pre- deftinated to bleirednefle,yet this doth onely make them bleffed, fo farre,as that their .bleffedneffe is intended in time future, it doth not for the prefent worke any alteration in them, tending this way. Praedeftinate and reprobate, before faith come,are in themfelues all one: Know you not that drun- kards\railers, fhall not enter into Gods kingdome ; fitch were y*u> but nor* you are wajhedi theft ergoy who now were bleffed, ergoy predeftinated be- fore their callings, were the fame with thera, who (hall not enter into Gods kingdome.
Secondly y I fay, as none are a&ually bleffed, fb none can be kno wne and affirmed to be bleffed in Gods purpofe, which are not beleeuers and Saints. The realbn is.becaufe that which is in Gods minde cannot be knowne further then the word or worke of God doth reueale it. Now Gods word doth tell vs onely thus farre, thatfueh as are and (hall be called to faith, and fari&ified, they are predefti- nate. Now then, further then we can fee faith,we cannot deicerne any to be predeftinate : But the faith of fuch who are already beleeuers, is onely fuch as we may perceiue (for there is no word re- uealing whom God will giue faith to hereafter, I fay, fb reuealing it that their perfbns thereby are made euident to vs,) ergo\ wee can fee none to be predeftinate to faluation, vnleffe wee can by
fruits
Ver.3. EpbeJkns-iCh&ip.i
\ 55
fruits,behold him tobe iruprefent a bcleeuer. Again, j our faith and grace, is the worke beginning our fal- uation ; till therefore faith is wrought, there is no worke of God apparant, which doth letvs fee hee hath a purpoie to faue : This then is a truth, that the beleeuing and holy perfon, is onely fiich, of whom we may iay,that he is blefled of God;yet this caution is to betaken, that as we cannot fay any is blefled > (o we cannot fay any man in parti- cular, wanting faith and grace, flhall not be blefled, or that he is not predeftinated. If a man vp a fore day Ihouldreafon thus; here is no funnevp, erg$% noqe will rife to day, his fequell were friuolous ; Co here, &c.
The Vfeof this Do&rine, is firft to comfort the Lords; who beleeue fo on Chrift,that their hearts are purified, and their defireis to walke precifely ; the world accounteth them, as they did before of | Saint Pauly Chriftians, and (Thrift himfdfe, as if they were off-fcourings, \C*r. 4. bafe, curfed people,/^. 7. Curfed and plagued of God, ra- ther then blefled, 7/i. 53. 4. But this is our com- i fort, God thinketh, and pronounceth otherwife of vs.
We fee the vaine iudgement of worldlings, they
giuingfentence according to fenfe, thinke often
wicked ones happy, Mal^ 14. To ride on a fine
Palfrey, to haue a cap and knee gwen them , to
j fat their hearts with laughter, and all earthly con-
\ tenements; thefe things our Epicure-like Chrifti-
• a»s count felicity ; Butif thou haft not faith and
grace, clenfing thy heart and life, though thy
j E 4 excellency
Ephef.f.if.
rjei,
^
EpbefiansyGhwp.
V*R.
Bo£l\%
Vfei<
?•
excellency doth touch the clouds,, and thou doeft feeme to make thy nealt in the ftarrcs, yet (halt thou perifti like the dung \ the higher thou haft beenc lifted vp,fo much the more deadly down-fall (halt thou take into thofe hdlifli torments, that fearful] deftruction.Tfea much for the perfom Mejjed.
Now for the bleffings, i .The quality ; witbjpi- ritualL 2.The quan tity tfVith [att^Jpiritmll blcfings. Firft^for P^marke what kinde of benefits pro- uoke him to biefle God^euen thofe which are fpiri- tuaLObferue^hat benefits make a regenerate man thankefulU thofe that are fpirituall, thofe beftowed onhimfeife, or on his brethren or fitters doe make him thankfull.-There are naturall,ciuill,& fpirituall benefits: Whatfocuer things Hue a naturall,orciuill life,naturall &ciuiil benefits are welcome to them; fo are fpirituall, with fuch as haue receiued a life fpirituallithe very Horfe will fcrape and neigh,and if he could fpeake, would fay, I thanke you,when you bring hira his prouender. Let a ciuill man be taught skill in fome faculties, giuc him wealth,ho- nour,and fauour with thofe that are great,you win his louc} giue a voluptuous Gentleman a Dog, or Hawke,you (hall haue more thanks,thcn for a bet- ter matters when thefe things befall their friendsjt reioyceth them : Thus a (pirituall man- when hee feethon himfelfeorothers,fpirituall things bellow- ed, it doth make him both glad and thankefulJ, Rom. 1 . 8. 1 Cor. 1 .4. Rom.6. 1 7 .
The Vfe of which confideration, is to let vs fee what kinde of creatures we are ; If we be rifcn with Chrift, we will affeft things fpirituall 5 forgiuenefle
of
V*M- Epbefidns,Cha$. i.
57
of linne, the gift of faith, fanftificarion, and fuch like; ioasto be thankefull for them, ioyfuli of them : yea, if wehaueany fellow-feeling, as mem- bers knic together in the fame body, we fhall not bcabletofeethefe benefits in any, but they will moue vs to be thankefull.
Gbferue thirdly 5 In regard of God,what kinde of benefits he doth giue his children $ t* wit, fuch as are fpirituall ; euery thing in nature doth com- municate with that which is begotten of it, fuch a like nature as it felfe retaincth : Thus it is alfo with ciuillmen,forthey leaue their childrcn,Gold &Sil- ucr,Houfe & Land, and fuch like other good riuill benefits : Thus our heauenly father, he is a Jpirit, he,*/g<\maketh vs partakers of a diuine nature,who are hischildren,andblefleth vs with fpirituall blet (ings.
Now a blefflng is fpirituall in two regards.
1. In refpe& of the nature, when it i$ a thing wrought, not by any power of nature, or mcanes naturall ; but by the vcrtue of Gods fpirit, and meanes fupernaturall , fuch as is Gods word.
2. Things are then in fbme fore spiritual], when though for their EfTence and being, theyexceede not nature,yet they are directed by a fupernaturall prouidence, to worke vnto an end aboue nature, euen to bring vs vnto happineffe with God, fuch as is fpirituall and fupernaturall. Now God doth thus giue his children many bleffings fpiritu- all, for nature; and doth fo guide all things,hea!th, wealth, ficknefle,pouerty, that they worke toge- ther vnto thefpirkuail and fupernaturall faluatio/r
of
58
Ephefiam, Ghap.
Ver.3
ofthofewhoare his. If then one (hould obie&» and fay, whythegodly hauc the benefits of this life, natural] and ciuil), as well as thofe belonging to another, ergs, are not bkfled onely with fpi- rituall bleffings. / anfwere. That euen thefe be- nefits are in fome fort fpirituall, while by Gods ! prouidence they are eleuated and guided to a high- ! er end then istheferuice of this lite onely. Hence we may make a rule, whereby we may know whe- ther we be Gods true children, whether wechaue the childrens blefling. Let vs enter into our felues, and looke if we finde thefe fpirituall bleffings, then we may fecure our felues, that we are the Lords: Thefe are all of them appurtenances to the matter ofinhericances.Now we know,thoughParents giuc Legacies to many vfes,to many perfbns,who are no kinnetothem, yet they conueigh the matter of inheritance onely to children ; So doth our God giuc many bleffings to men deuoide of grace, to caft-awaies > but thefe fpirituall bleffings of (bund taith, repentance, &c. which ferue to enter vs into the inheritance of that euerlafting kingdome, hee beftoweth thefe on none but children. Let not men deceiue themfelues, becaufe they haue thefe outward things : Efm got the blefling, which the deaw of heauen,and the fatnefle of the earth might \ ycelde him : Abraham, gaue gifts to the children J of his Concubines, though not l/aaks blefling. | Thou cm ft not knowthyfeifebleffedofGod, by I outward things, vnleffe thou findeft them to pro- uoketheetoloueandfeare,andbethankfull to the Lord, and fo fet forward thy fpirituall faluation.
Secondly ; I
!ver.?.
Ephefians, Chap,
>?
Secondly* Wee fee here that the happinefle, that the riches of the fpirituall man, are not known, nor di/cerned with outward fenfes.and carnallreafon; for fpirituall things cannot be difcerned, but fpiri- tually $ the godly man hath a white ftone,in which is written a name, that none reade, but himfelfe^ he is abfolued from finne, and accepted to be a Sonne of God, through Chrift, and heire of hea- uen : And yet becaufc he is thus made a fonne of God, through (Thrift, the world doth not know him $ euen as we know not the fonnes of Princes, (were they amongft vs,) who dwell in Nations far from vs.But this muft not difinay vs:Some men that carry a low faile, being of great wealth, liuing at an vndcr rate, in regard of that their ftate might beare , when fbme of greateft fliow, but meane wealth, fcorne them as poore ; they fmile at the thematter,knowingthemfelues in matter of eftate, not inferiour to the other, and they pleafe them- felues thus,that they are vnknown: While we haue hidden treafures the world knoweth not of, we arc nottobedeie&ed.
In hcAuenly fUccs.~\ Obferue , Where all our biefflngs aregiuen vs, in heauens \ there they are firft framed whence they come which we haue,there being the confummation of them referuedj our hope, not the habire whereby we hope, for after all things prefent,this (hall haue no place, i Cor. 1 3. but the things we hope for are in heauen, our in- corruptible inheritance, is heauen,referued for vs, where Chrift our head was ; there Saint jW,thcre ; all things may well be (aid to be, which are giuen I vs
1 r/r.
Vfel
Cor.*,
Ilcud.1.17.
1 Iohn 3 $.
Do£i:$,
6o
£pheJians7Chaip.i*
Ver.3
Vfci,
vs in him.Now when the Apoftle did write,Chrift the common treafurie of all his Churches good, ! was in heauen. Earthly Parents giue and leaue I their children blefflngs , there where themfelues I haue their abode \ they giue not commonly inhe- 1 ritances to them in Countries they neuer did dwell in : Our heauenly fathers dwelling is in the heauens, and there he giuethvsour blefflng. A- gaine, we fee that is the place, where euery thing refteth, that I (ay, in which it is firft bred, from which it firft cornmeth : Fifh bred in water, there they abide, they cannot Iiuc being out of it; Co the creatures in the earth : and thus the/e (pirituall be- nefits, the place of them i$ heauen, there is kept thefulneffe of them, thence they come, thence . they (hall haue their confummation : In this re- gard, earthly things are called things below, hea- uenly,things aboue, where Chrift fitteth; this is oaraduantage. What man in a ftrange Country, as a Sojourner a while, would not with, were he to rcceiue great fummes, that they were paid in hisowne Countrey, for his vfe, rather then ten- dred to him there, where he was a ftranger J So it is with vs, vnder fayk toward cur Country, where our father dwelleth , it is our commoditie that our treafiires are there referued.
The Vfe is,firft to let vs fee our fecurity,in regard of theft benefits : Such as haue earthly treafures, they loue when it is kept in fafety $ fo it is that the treafure laid vp in heauen , is fafe there , nei- ther Ruft cankereth, nor yet theTheefe break* eth in.
This
Ver.?.
EpbefiansyChapj
61
This fliould ftirre vp our hearts heaucn-ward, for where our chiefe treafure is, fliould not our hearts be there with it? Were Land fallen vs by the death of any, in the remoteft (hire of England, we would not thinke much of going to fee, and takepoffeffionofit: Thus it fliould be here, wee Ihouldftriuewhile on earth,' to get a large cnte- rancc into this heauenly. kingdome, while we are here on earth.
This con fidered, is a great ground of pati- ence : We fee men on the way ,will content thern- (elues with fbrry lodging, and pafle by little dif- eafements* for they know that once at home,they (hall take their eafe, and want no contentments : Here we haue many wants- fpirituall, we are in- countred with many difficulties ybutatourhome, in the heauens,we haue all kinds of bleffings refer- uedfor vs}See,#^ 10.76/7 endured with ioyjhcfioh ling of their goods, knowing that in heauen they had a, more ensuring fubfiwee*
Againc, that he faith, [AH fitrituaU ile/Sngs^ We may note,how liberally God dealeth with his children : To giue vs any bleffings, were raercy,for we hauciuftly forfeited them all y To giue vs fpiri- tuall bleffings is more^but thus to giue vs all kinde of fpirituall bleffings -7 yea, as you heard in the la ft Do&rine, to make euery bleffing, after a, fort fpi- rituall, this is his exceeding bountifiilneffe: Hee hath giuen vs all things that pertaineto life eter- nall, in the world to come, and to liuegodlily in this prefent world, i Pet.i.i .We feegreat men on earth* doe not onely giue their Heires earthly bleffings,
but
yfiz,
nn.
DoEl.g*
DwafpirituaUai Ejfe»tiali4,acci» dctttdlia.Ejfent. in quorum per-
ftfttonefanffi- tatiiperftftio conffiitiMcidet. qnxpojfunt ab- effefanftifica- tione noflrafibi conflantcjUuxni' nationes pltnio- rafuawtalHy
I 6t
EpbefianS) Chap, i . V e R.3.
but all kinde of earthly bteffings, dignity, offices, they wke^them w;iues,beftowon them houfe,land, money, tuery thing aboundantly; thus doth our heauenly Father in things fpirituali.To vnderftand it morefullyjknow thefe Jpiritual benefits are eter- nal!, I meane giuen Vs for eternity ,or,in time per- formed to va. The-fir^-areour Ele&ion, Predefti- nation, of which hereafter.
Now thefe giuen vs in time are double, fuchas we liaus lor the prefent^fuch 35 are kept to be re- uealed hecreafter, 1 .Pet\ 1*3 • Thefe which we haue for the ,prefent,are Pofitiue , fuch as doe conferre fbmcgood thing vpon vs; orPriuatiue, fuch as keepe euill from vs. Gods, pofititte fpirituall bene- fits are inward or outward: Inward,ail illuminati- ons, infpirations , guifts of the fpirit, all rnouing and confirming of Grace once receiued: Outward bleffings, Word,SacramfrntvKcafions outward* ly mouing vs to goodVaiirbe gifts oi-gr:K:em o- thers, by which we are edified , they are our fpiri- tuall bleffings whom they proftc,not theirs onely in whom they are receiucd : In a word,cuery thing which is made to further our faluacion, is made in this regard a fpirituall outward bicffing to vs.
Now the Priuatiue bleffings, in not letting temptations come, not come in iiich ftrength , in putting them by , in defeating the effeft which o- therwife they would haue , they are:aboueall can be fpoken or comprehended. The bleffings tobereuealed in the Iaft time,which refpeft both the foule and body , for that (hall be made fpirituall, they are fuch as neuer eye faw,nor 1 «are|
|Ver.3« Epbefians, Chap.i.
earc heard: And though wehaue them not in pot feffion,yet they are ours* we are bleffed with them, though wee are not yet poffeffed of them j as an heyre hathright to hislands,during his Wardfhip. I Let thefe then fuffice to giue you fpme tafte of this bouncifulneffe of God toward vr.
The Vfe is to ftirre vs vp to feeke to be parta- ker of this our Fathers blefling : Happy art wee whom he hath thus bleffed, if wee be ftirred vp to I cry to bitiubat we may be partakers of it; and cut- f fed arc iwree who ,h,eare fhdx boateJUdbofle; of .his j toward vs, if wee defptfe it, notJookirig afccr,nor caring for it. Many prophane Ef&uks prefer their pottage before this bleflmg.. If menrbeing capable of great hopesitt>mdaeir earthly Rri*tar$/ thould choofca warcdririg life* not letting by alhheir Pa-; thers could leaue tbtnr, would noc cueny one cry otitottbem as forlornc mtfcrcants&Ib*i& it is with vs,weaVe tafpaWebftfhkindesofipiritu^ bl.efflngs" from cot feauendyEaAcr, things; fogrfat as ne- uer chtred into thehcaiit of any! fully: if wee liue like Prodigals, (toy from his'haufe, not /etting by diefethings, how wofdH is pur cafe ?
Secondly, wee^faeitbegreitfiappintfTc of the godlyiman; Whatiif fcuchad not a QrofTc to bleffe him with Jyet he hath in reuerfion great things; he hathallibaundaBccin iiopci riiQUghoottiiir^nd: A gre^theyrcisaenea 2(.cduniQdL»wcahhy,'thoagh during bis nan-agd aridAVard&i[),bc. isbftea held to ftraight allowance ; fo.herej&c. r
LaftJy v \iv^r feejtheir caroi*: wherfeeke blefflngs out ofiChrift^whakinjadcjdueny thing, in whom
all
*3
Vfe i,
Vfe2<
rf<*.
64
Dott. to, i Cor.i.;i,
Colof.j'.J.
#f#i.
%.
Ephefians ,Chap
i.
Ver.3.
all \%Kyitne»: Such who feeke iuftification , perfe- uerance,pardoa of iinnes after Baptifmein them- felues,their own fatisfa&ions in the Churches trca- fury.
In chrifi : ] ObferuQ laftly, in, and through whom we come to be bleffed,euen in and through Chrift our Lord,; We are bleffed through the ac- knowledging of Chrift, with all things that belong to life eternall , and godlineile. Chrifi is made of God,our fan&ifier* iuftifier, rather, Redeemer. In Chrift was the ftrineffe of Grace, that we might re- ceiue from him, the Sunne of righteoufneffe , and Head of vs. We Haue life begunne in vs , I raeane thelife of Grace: Where was it before onr callings? Where was the life of vs before we were born? was it not in our Parents ? Thus this lif > wc haue , be- fore it come to beconueyed to vs,was in Chrift the fccond Adam>an<i common Patent of vs all. We looke for life in the heauens.\Wberc is it? Whereis the life of a tree in Winter? Is it not in therooceiat the Spring it will be raanifefted byleaues, blo£ fome fjfruites : (oy$ur life we looke ffir% is bid i* Chri& ourroote, as: it were-; When he the Sunne of life and rSghceoufneffe fliall approach to vs in Judge- ment, then (hail we haue that life,now hiddcn,raa- nifeftedinvs. pi
TfaiiVfe of this is, firft to let vs fee to whom we are to^iuethe praifc of all we haue receiued, euen to Chrift the head dfvs : Wee haue receiued our fpirituall being from him.
Againe, we rauft labor to get more ncere cotru munion with Chriftvfceing heeisrfiefountaine,
whether
Ver.4. EpbeJtans,Chaf.i
«
whether (hould we haue recourfe but to him ? the more we could approach to the Sunne , the more Ihould we be in ightned 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 /pring to feede them.
Who bath defied <vs : ] Now he doth profecute Vjeuse 4. the Dodrine of Gods benefits , which were fum- marily propounded, and proueth that he (pake by particular enumeration; firft,of benefits before all times, which we haue Co in Chrift , that wee haue them through him ; Secondly , of thofe benefits which we haue fo in Chrift,that we haue them alio for his fake,5c through him,as he fpeaketh in the 7. verfe,changing hisphrafe,w whom wehaaeredemp- tionjhrough bis bloud. The former are two. i.EIe- dion in this verfe i.Predeflinationin the y.andtf. verles. In this verfe wee are to marke thefe things. i.Thefpirituallbleffing,ashee&tfA eletfed. a.The perfons heercfaid to be ele&ed (itf,) 3. The per- lon in whom,(w him.) 4.Thetime. j.Theend.
Firft, to open the meaning of them, and then to come to the inftruftion to be deduced. Firft , for Elcftion,it is put fomctime for that ele&ion which is made in temporary execution of Gods purpofe, whether it be a (eparating of men to the ftate of Grace, which maketh them as thechofen firft fruits of the creature, thus it is taken, John 15. ip. The wtrldhtteth youbecdufe 1 htue chofen yoa out of the world.U thus, i Pet. 1 .ver. ^ to the eleff of the cttfyer- /&jy,feeraeth to bevnderftood : or a feparating of
F them
66
■ - ■ ■ ■
EphcjianS) €hap. i . Ve R.4. !
theni to any office or dignity, as Sauhr yea, ludai might in this fenfe be faid {chofen) . But heere hee (peaketh of that choyfe which God made with himfelfe from all eternity^ is manifeft.
Secondly j By the perfbns (vs,) he meaneth himfelfe, with thofe Ephefians which hee had called Saints and beleeuers, ver.i.
In him.'] Isdiuerfly conftrued $ firft,in him,that is in God the Sonne, not conlideredas God-man,, Headand Mediator ofthe Church, but as fecond Perfbn, God with the Father. Thus all things arc (aid createdjinjOr by Chrift;not that he is confide- red as Man- God in this worke,but becaufe Chrift God-Man as the Sonne of God, God with the Fa- ther and Spirit, as that perfon by whom all things arecreated But iw.j.itis plaine,he dothconfider Chrift as wee are blefled in him, in regard of both natures, euen as he h&th God for his God by co- uenant 5 In him who hath God for his God and Fa- ther,wc are blefled.
Some make this (in chri/i)not to be referred to that aftion of ele&ion, but to the end,in this fenfe; He hath chofen *v$ in Chrift \tkat wefbonld be holy, thzi is , hce hath chofen vs that wee fhould be holy in Chrift ^ but beSdes the harflwes, it is impertinent, though a truth;for, hisfcopeistoproue, not that in Chrift we are made holy , but that we haue this blefflng of election in Chrift.
Some take ( in Chrift,) as if it belonged to the perfbns elected, in this fenfe , as he hath chofen vs now by faith in Chrift , to that fore-fight of his which beholdeth all things as prefen^which are to
come-
Ver.4» Epbefms, Ckag.i.
<>1
come ; but this is befide the fcope of this Scrip- , aire, which intendeth not to lay downe our vni- on with Chrifl. by faith, but Gods electing Chrift , Ergo%inbim> mutt needs belong to the action of Electing not that obiect about which it is ex- ercifed.
In him.'] Therefore noteth,Chrift God man, as the head and firft Elect, after whom,andin whom all ofvs his body (for order of Nature) are elected: Co that this phrafc noteth the order in which wee come to be elected, not the caufe of election.
For the time.there are 3. pbralcs which feemc to note the fame thing: \ .From the beginning: i.Before worldsi^Befortthefoandation of the world .Thcfe all may note that eternall loue of God toward vs ; there vnderftand nothing but eternity ; but be- caufe within eternity God doth forefee the things which are done in time, and therefore though hee chofe from eternity , nothing hindereth (as fomc thinke^) but that hee might forefee fbme thing whereupon to choofe $ therefore this phrafe may be extended , not onely to refpect the actuall crea- tion, but the Decree it felfe of the worlds being: to this fenfe,that hee chofi his in order of nature, be- fore by his Decree hee laid the foundation of the world. .
The end is all one with faluation elfewherc na- med ; for, loue made perfect is theformall biefled- nefTe we looke for in heauen : it is nothing elfe but the fupernaturall being and life of a Chriftian, which is begun in Grace, perfected in glory. The fumme ot thefe wprds more amply is this :
F 2 Blejjed
2 Theff.i, 2 Tim. 1.
c%
Ephefansy €hap. i . V e R.4.
Dott.i.
Blejfedbe he who hath bleffed*vs in Chriflymth euery ffiritudl blefing: As for cxample^Firft he hath with himfelf fet his liking on vs,chofen vs before othcr5$itf,I %, who now belieuc on Chrift, and are fan&ined by his fpirit; this his Election, beginning firft at Ghrift our Head , and Co defcendingdownewardon vshis mem- bers, in hiimand this his Grace was toward vs before there was any world ; yea, for order of nature before his decree did lay the foundati- on of the world, that to which he hath cle&ed being no lefle then faluation,that glorious life of loue, which begun hcere (hall one day bee made fpotles and perfect before him. Now to come to the Do&rine hence to be de- duced.
Firft, We fee what is a bleffing worthy all thank- I fulneffb, euen this ofr our eleftion : Jpraije God al- l Wdies> who hath elefted you from the beginning : This istheroote,outofwhichallthe(e bleffings grow, which in time we partake ; euen as the body and bowes & branches of the tree iiltie from the root, and are borne vpby the fame, Ergo, this is in na- ture, and in S. Pauls reckoning, before predeftina- tion itfelfe. For as firft I a-ree vpon this end , I will help a ficke man to recoucr his heaith.before I determine to fend for any Phyfuian ; Co here,God doth firft by ele&ion choofe to the end , and agree on that in order of narwre, before hee predeftinate meanes,by which he will moft certainely bring to this end.For the better vnderftanding ofthis bene* fiywo things (hal be briefly operyed. i .What it is. i.Why
Ver»4<
GodsElettion.
} h
\ >it»trinfet* fotmalitatHre. itfttontm ton* naans.
2. Why God the Father is herefaid onely to ele&. Forthc firft.the common matter which doth concur to the being of this benefit, is loue ; a loue which God hath to vs to bring vs to that life, which is a- bouc naturejthcrefore fbmetime Gods choofing,is exprcfled by louing;/ haue Uued Ucob^nd bated E- fau> that is not, yeclded Efatt that meafure of loue, which the Hebrcwes called hating. But there is a further thing in Election, which doth difference it from loue, and that is a refpeft which is in this loue, whereby it iscaried to fome, before other ^'t[°n?'** fome > it fb loueth fome, that it reieð other fome from hauing part in it. Deut.j.j. ihatte lotted thee, and cbt fen thee, Should God haue loued euery reafonable creature to life, there had beene loue to all, but ele&ion of none; he who taketh all,maketh bo choifeof any ; therefore Godmaketh it a dif- ferent thing; / baue lotted thee>and cbofen thee : Some make this all one with that fore-knowledge menti- oned, Rom. 8. 29. and it cannot be denied, but knowledge is often put for loue and approbation, and that God knowcth his Church ana ehofen , far other wife then other things ;euen as a man know- cth all his goods and fubflance, but his wife and children after a fpeciall manner : Neuertheleffe, it may well note, that -knowledge which is in order to this aftion of Gods choofing, whether going before it, or comming after it. If we haue ehofen a- ny to any thing, we know whom we haue ehofen, and if we are about to choofe any,we know whom we are about to choofe : So God doth not onely know whom he hath ehofen, which knowledge
F 3 fto
Rom.s.ip.
Expounded.
7o
Ephefansy Chap,
V*M-
FA i.
(to our manner of conceiuing)doth follow the adt of his will, now being put forth, but he doth know whomheisinchoofing,orabout to choofe, and this doth goe before to our vnderftanding: And this I thinke the meaning of fore-knowledge in that place : Such whom he did fore-know to be the per- sons whom he would choofe, fuch hee did pre- deftinatej and thus that place, i Pet. i. <ver. I. may be more fitly refolued ^ where he faith, the \faithfuU of the djfterjion were chofen* according to fore-knowlege.
Now God the Father is /aid to choofe, not that the Sonne, and Spirit choofe not alfo, (for if three of vs had butone will common to vs all,one could not will any thing, which the will of the other two fhould not alfo will,) bccaufe the Sonne fuftaineth the perfon of one ele&ed, the Spirit is the witnefle, fealing this grace to our hearts : As the Father is often alone named in inuocation, not that the o- ther perfbns a re not to be praied vnto, but becauft theSonneisconfideredas the mediator, and the Spirit as the Schoole-mafter , teaching vs what to pray as we ought, therefore the Father onely is cxpreffed.
Wherefore this benefit, being matter of thank£ giuing,let vs labour ro acknowledge the goodnefle of God this way. We will thanke men, euen for shcgood meanings and purpofes we perceiue them to haue toward vs, though they hay e done nothing by vs. When Dauid leaped, reioycing in fpirit be- fore the Arke, what was before him ? That God whohadchofen him, had reie&ed the houfe of
Saul,
hVer-4'
GodsElettion.
7i
StmU from ruling ouer his people. How (hould we reioycein (pirit, tothinkethat God hath ele&ed vsto aneternallkingdome \ from which many, no way ourinferiours,arc reie&cd? If any (how vs common countenance, we doe not Co much re- fpeft itj but if they admit vs into fiich peculiar fa- uourasthey will not communicate withany who are not their beft beloued , then wee doe highly eftccme it : To be taken vnto this riches of grace, this fb reftrained fauour , in which the greateft part of man-ktnde haue no part, how (hould it af- feftvs?
Thefecond Doctrine. Who they are,of whom BoU,i% we may fay, that they are eie&j euen fuch, who haue true faith and holmejp: As we may know Faith, fo we may know Hieftio'Uf we ice in judgement of I charity ,that any hath a hith vntained, and true en- J deauour of holinefle^ we may in judgement of cha- j rity, (ay that fuch are ele&ed.Thus Saint Peter and John, may giue the name of Eleff* to the members } ofthevifible Churches, to. whom they write: If j we know by experimental! certainty, or by faith, I that any haue true beiiefeand holinefle, we doe in the fame manner, certaineiy know,that w^orthey are elected. Thus we may by Faith, know that in euery true vifible Church, there are fbme cleft of God j becaufethe word teacbeth,thauvhere God giueth his word, there are fbme Saints, whom hee will gather and edifie^ibme ground good where he fendeth his feedef men : Thus we may know ccr- I tainely ourfelues eleft, becaufe we may by cerT '■ taine experience know our lelues to haue Faith.
F4 If
/
7**
Ephefians, Chap, i
Vb.k.4-
If I fee one put into the office of the court of Wards orinto the Treafurors Place,or fo jl know that fuch a man was the man,whomthe king had chofen with faimfelfe to faaue the place: So when God now hath by faith and fan&ification, taken one out of this world -j we may know that he was chofen forth of the world,vnto life: things may befaid to be,when now their being is made manifeft $ While a babe is in the womb,we know not what is there conceiued , but when we fee a man-childe borne,then we know that fuch an one was conceiued : So when the babe is borne, when the being of faith & holinelTe are ap- parant; we may fay thatfuchaperfbn, before all worlds was conceiued in the womb of Gods fecret Ele&ion, We may know a will fecret three waies. 1 . Ifa man will himfelfe tell vs, i.If he will write to vs. 3. If he doe this or that, we know then by euentjhe had a will to fuch matters,which now we fee him execute : So here God may fpeake by ex- traordinary reuelation, which hath beene thepri- uiledgeof fbmefew. a. God may make his will knowne by the ordinary enlightning of his fpirit, which is that vnto the minde, as a word isvnto the care: We hauereceiued the fpirit, to teach vs to know thefe deepes of Gods gracious purpofe to- wards vs, 1 cvr.2.12. by the letter of his word, that golden chaine,^*;*. 8.29, If I be fan&ified with the diuine nature, in which glory is begunne, I am iuftified > if iuftificd, I haue beene called ac- cording to purpofejifcalled,I was predeftinate, if predeftinate to meanes, I was foreknowne, as one whomGod would choofe to the end,«uen to glory.
3 When
Vek.4*
Gods Ekttion.
73
3 Whenlfecmyfcliefetapartby God, from the world ; the euent doth tel! rac, God chofe me from amongft others : When I loue God, come out of the world,cfeoofing him as my portion^then I may know he hath Ioued me firft,and chofen me, euen as I know a feale hath becne fet there, where I behold the print of it. One may obieft,that God onely knoweth whoare his I Anf.Goi onely know- eth by himfelfe who they are whom he approueth for his own , but with this,may ftand the knowledge of fiich to whom God reuealeth it;-as none but the Son knoweth the Father,& fuch to whom the Son reuealeth it. 2. God onely knoweth hiscele&iuely taken,that is,the whole vniuerfity of his chofen,no meere man nor creature , doth in this fenfe know wh© are Gods. Okie. Could we know that we haue true faith & holines,we might know our Election, but wee cannot j for many who haue them not, ' thinke they haue them $ many who haue them in forae fort, fall from them 5 many who haue them, fb as they (ball not faile,yet may mifle in Judging of their eftates , as Peter \ J/dU Jbeuldforfake theey frc. To this I anfwere v Firft, though a man dreame he eatc, or be in this or that condition, and be de^ ceiued 5 yet a man who is that or that waking,doth know it, and is not deluded : So here, though the I dreaming man , who is a fleepe in finne , may j mocke himfelfe ^ the man whokawakeand walk- 1 eth with God, is not miftaken. To the fecond, I anfwere. Many who haue temporary graces, fell from them; but this ktteth not, but a man who hath that grace whichmaketh the heart honeft,may 1 know
74
Ephejans, Chap.
u
Ver.4,
Vfeu
know chat his grace (hall abide, and isfuchas fhall be accompanied with perfeuerance : Becaufefome thinke counterfeit money good filucr, it followeth nor, but that we may know that which is good, from that which is otherwife. Finally, though a true fandified man may be deceiued in judging of his meafure of loue or ftrength, it followerh not, that therefore hee cannot iudge at all truely of his eftatc. I may be deceiued in iudging how wife I am, how ftrong, but not in iudging that I Hue, haue fenfe, raoue * fo it vyas with Peter. But this is by the way.
The Vfe of this Do&rine is to let vs fee, that we may come to know our Ele&ion. If we iinde that' our hearts haue that faith on Chrift,by which they are purified, he who may know he hath that faith, ; which is the faith of the elect, he may know he is j elected Moswhereforelet vsjitine t& make our eleffi- enfure. We will diue into the aftc&ions of men, ; we cannot be at reft, till wee know how they are i min'ded toward vs. What befcemeth a childo more ; then co hbour^hat he may kno\v his fathers good- j nefic to him I We fliould fceke to God to wkneffe by his fpirit this grace, to make vs vnderftand ir,thrGughthe wbrdjwc fibouldtrk our faith and falsification; this is the counterpane written out by t . lail copie,that will of God within him*
felfe, chooilngvsto holineile. The want of this j pai.ic: maketh fome that they come to call in que- i Gods loue,ele£tion,yen5whether euer they had j grace >yea or no. Should any corporation choofe vs j co any place of dignity & profit, we would quickly j
learne i
V&M
Gods Election.
75
learnc it, and if wee had but an irtckling, wee would nocreft till we had found chc whoie mat- ter. I would faithfull foules were as wife in this matter.
They are hence rebuked, who thinke that thofe that are deft, cannot be knowne, that it is pre- emption to goe fo farre : But (hall wee giue thankes,as Pad doth, for that we doe not know ? befides , arc we bid to beieeuc the Gofpell, a part whereof this is? wc muft not be proudly arrogant, to thinke weccanfearch thefe things to the full} for to fee things vnuifible, and fearch things vn- fearchable,area like vnpoffible: We muft not there- fore be arrogant aboue that is written, nor yet vn- thankefully negligent, fo farre as to neglc<S that which is written for our inftru£ion.
In him.'] Obferue,in what order we are chofen : This grace of ele&ion beginneth firft with Chrift our head, and defcendeth to vs in him ; it noteth the order, in which we are elefted, not the caufe of ele&ion ; wee muft not thinke that wee are firft e- le&ed, and that Chrift then by occafion of our fall is elefted $ no, he is the firft begotten amongft all his brethren, hailing the preeminence ; He was fealed, and fet a part to be the Prince of our falua- tion, to the glory ofgr ace, before (for nature) that we were elefted ; Hcc was fore-knowne before the \ foundation of the worlds I Vet. i. The wife proui- ! dence of God doth difpofe euery thing, fo much more principally and timely, by how much ir is more excellent : Hence it is,that it doth not thinke of elefting & prcdeftinatirfg vs, who are as a body,
and
V/ez,
Doft-.y
76 [
Epbefiam,Gha$.i. Ver.4,
Obictt.l,
Rep.
and come by occafion to thinke on him,who is the head afterward.a.We are predeftinated to be made like vnto him: Now that mafter pi&ure and firft pacterne is before that which is drawne by it, and done after ; Chrift was the chiefe patterneof the e- lediion of grace ; And looke as it were an vnnatu- rall thing for the feete to come forth of the wombe, before the head ; So for vs to come forth of this wombe before our head, tomefeemeth very pre- pofterousi yet I fay, though he is firft chofen to that glory which became him as a head, he is not the caufe why we are chofen ; Euen as the firft A- dtaansnotthecaufewhy Goddidloueone, fbthat IPnouldbsa man, and hnue this aaturatl life and being, though in and through him f cotru to h mc this being : So Chrift h not the cauie why God would haue me, rather then others, haue this being and life aboue nature, thougu I rtcaine to, and re- cciuethis being in him, for his lake , and through him. The loue of God as immediately commeth from himfelfe to me, as to Chrift ; thb loue where- by he would haue me to receiue fupernaturall life and bleflednefle with himfelfc.But here two weigh- ty Obieftions are to be anfwercd * for hence two erroneous conclufions are inferred, in this wife; The firft proueth that we, aselefted,are now con- fidered as fallen into finne. Thofe who are chofen in him , whofe promife and exhibition commeth in after jiwe, they are confoderedtu now in Jinne^ before they are chofen : But we are chofen in him t fee. The firft part is not true,as which prefuppofeth
that
Iv
ER.4
G$ds Election.
77
that things are in Gods intention in tfce fame or- der in which we fee them in execution : Things in their material! exifting haue one ordcr,in their in- tending another. I want a houfe to dwell in, I rauft hire or build jne, I cannot get any kt tomc,fay I* well then * I n-:ndto buitdme a dwelling hoiife, Icanno. without workemsn ; I inruid in the third place, to hire Carpenters and MaUis, butbecaufe my workemen can doe nothing without matter, hence I decree to prepare (lone 6c wood : Now in executing, I firft fet itone and wood the matter, then I hire workemen, then I rayfe the frame, then I enter and dwell in it. In order of materiall exi- fting, Chrift is reuealed, promifed, exhibited after finne, but he was intended before finne; the Apo- file reckoned the order in which things exift , iOr.3.22.23. the world, you the Eleft, Chrift, God : but he giueth vs to vnderftand the order of intention: firft God intendeth his owne glory ,then Chrift, then the Church, tficn the World:He who | is ele&ed and fore-knowne to be a Lambe taking away finne, a mediator redeeming from finne and death, tieiseledted himfelfe after finne forefeene, and by confequent all in him j But Chrift is fo foreknowne and ele&ed, Erg:
I {hould deny the firft part of this reafon ; for I fee not why God (hould not choofe & predeftinate him who (hould foue his chofen from finne, before he decreed or ordered that they (hould fall into finne: It is no ill prouidence to prepare my falue before 1 will let mychildecuthimfelte.
But fome may fay \ If God doe firft appoint
Chrift
7*
Epbejiansj Chap.
i.
VER.4.
?r&6piendo gr mouendo, non <}tiiefctnd9 iwfentiendo.
Cfarift to rcdcemc from Gnne, then hee muft pro- cure the being offinne, and (o be the author of finne : Befidc that,this were nothing but to breake ones head, that I may after heaie it. To this 1 fay, that it is good that finne Pnould b^sAaftm faith,) and that which is good, (b farre as it is good, God may effe&ually procure it. Hce is laid to be the author of thofe things which he commandetfa,and worketh, mouing the heart by habits which him- felfe infufeth, Ergo, cannot be (aid to be the author offinne.' ft a man make a gafli to prooue theexccilency of fbme healing balmej fee not why God may not prepare and giue way to the finfull fall of his creature, efpecially feeing hee knoweth how to mend better thea his firft making.
To the fecond part of the reafon might be an- fwered : that Chrift was not primarily, and imme- diately chofen and predeftinated a Lambe, a Medi- ator of redemption, but a Head and Prince of fal- uation, who mould faue all,to the glory of Grace. Now being chofen to this end , hee is by force of this, hee is chofen vpon finne falling forth, to be a facrifice, a Lambe taking away finnej for hce who is chofen to the end, is chofen to the Meanes.
The fecond thing hence inferred , is that fore- fight of Faith, and perfeuerance in it,as a neccflary condition, before we can beelcfted.
Such who are chofen in Chrijlfuch are now fore, feene belecuers when they are chofen , for none are tn chrift but fuck a* beleeue: But wee are chojen in him , &c.
The firft part of this reafon is denied, with the
proofe
Ver.4*
GodsElettion.
79
proofe of it. There is a double being in any thing, the one in vertue , the other in adtuall exiftkig : In the roote of cornc there is blade , eare in vertue > but in harueft time the eare and blade are as it were adually,hauing their exiftence in & with the root: So we are two waics in Chrift; Firft , in vertue, in* afmueh as by force of Gods Ele&ion wee fiiall in time hauelife and being from him-Secondly, when now by faith we come aftualiy to exift in and with him, who is the roote of vs. Now the hrft being in Chrift requireth not faith.but the fecond 2 the firQ being heerc to be vndcrftood.
To the fecond part wee deny, that this or any text faith, we are cmfen being now by faith in Chrifl $ for this fenfe makcth (inchrijt) to belong to the obieft of relation, whereas the fcope of this place doth neceffarily make it belong to the aft of eleft- ing,in this manner : as for example, He bath f bo/en <vs in him^ viz. Iefus chrift, my felfe,with you. Thus we might heere takeoccafion to difcuflib thefe two great queftions.
1. Whether man as now fallen, be tne fub- ieft of election,
2. Whether Election is of fuchwho arc in Gods forcfight faichfull. I will handle the firft in the next Do- the latter in the laft conclufion or do-
ftrinc of this vme. From this then, that wee are bcloued in Chrift as our head, wee may ga- ther our happinefle. O how firms is that con- iunftion which is begun in fucha head , who is God with God, bleffed for euer i. If Kings beare
good
But ftrine \
mntia. jittudli in txijltntia.
So
EphefianS) Chap, i . V e r.4#
DoQ.
good will to feme family, if his loue begin in fbme chiefeone whois with him at Court, as his fpeci- all fauourite, it is fo much the firmer to ail the reft of them. Thus here how firme& fureis his loue to vs,whom he hath loued to life in Chrift our Head, and eldeft brother, who is his natural! Sonne,from whom it is impoffibl© that his loue (hould euer ftartjand when it is fure to the head, can the body be forfaken ?
• Before the foundation of the world : ] Obferue what ancient loue the Lord hath born vs inChrift: it is not ofyefterday, but before ail world9,that his loue refted on vs, ele&ing vs to (aluation , fiich as fhould ftand with thepraife ofhis glory ,2 Tim.i.%. There is mention of Grace giuen^vs before aft worlds. Job. 1 7.24. Make it manifefl that thou loueH them, as thou louedfi mee before the foundation of the world. I haue loued thee with an euerlajting Uueyti\m the Pro- phet.Earthly men will purchafe tothemfeluesand heyres , when it is but a pofllbility whether they (hall haue heyre of their body, yea or no, Againe, they will (faew their care of pofterity while yet they are vnborne , by making fure intayles : But our Father of all the Fatherhood in heauen and earth, doth when wee were butpoGGble creatures before him, loue vs to this end of fiipernaturall bleffednefle : for, by this phrafe I take not onely e- ternity , but the degree of order in eternity,is no- ted, that for order, before the being of the world was willed by him , bee did (hew vs this grace of choofingvsto life. Hcere therefore isfuplaceto conftder ofthacqueftion $ Whether God for efeeth
man
VEM«
Gods Elettion.
81
man as fallen,before heeled him. The queftionf (bould anfwernegatiuely, bat in determining of it,we wil confide^ i. The arguments which affirm it. 2. The reafbns which deny. 5. Wee will (hew what we take to be the trueth in this matter,anfwe- ring the arguments which are here propounded to the contrary.
1 Firft thsn the execution is vrged,to prooue our Election after finne. Thofe whom God (now fallen into finne) iuftifieth, faueth, and condemneth, rhoie now being in finne, he chofe to faue,and de- creed to condemne.
But God fJuethand condemneth men now fallen into finne, Ergo, i Thofc who arc chofen out of mercy,and re- probated out ot Iuftice, they are now fore- feene in mifery by finne.
But our Election is out of mercy, and re- probation is out of Iuftice. Ergo.
3 Thofc which are not, or haue not any way being , they cannot be elected orrcie&ed: But before Decree of Creation, men are not. Ergo. The firft part is plaine , that which hath no bdng,can haue no affections, that cannot be thus, or thus, whichisnoc at all.
4 That which maketh God firft decree mans reaction, to the glory of his Iuftice, before
S his being or corruption is confidered , that
is abfurd. I But this Doctrine of choofing and rcpro-
I G bating
8i
3
EpbefianS) Ghap. i . Ve r.4#
bating before mans fall doth Co, Ergo. That which makethGod to create man- kindeoutofneceffity , not out of liberty, that is abfard : Butchoofing feme, and re- probating others to ends forenamed , ma- kethhira create out of neceffity. He who cannot doe worfethen annihilate his creature, cannot reicft i: to the glory of Iuftice. God cannot doe worfe ; for hee giues it but being , Ergo can doe no worfe, then take away that hegiuethit,£/g0. f Such who are chofen to faluation through faith and fanftification , fuch are in linnp : But we are chofen Ergo.. * Such who were all alike loucd in Creation, amongft fuch was no election norreiefirion: but we are all alike loued , receiucdlike fa* uours, had ail life alike offred vs. p That which maketh the fall of man nece£ fary> Co as man was not free to fall, is not to b& granted : Gods decree to haue mercy glorified in feme, and iuftice in other feme, doth impofe neceCGty of falling, Ergs. Thefe be the chiefe reafons which I haue obfer- uedforthevouchingoureleftionto be both after the decree of creating vs, and permitting vs to fall into finne:Now then let vs fet in equall pareiil the arguments which (hew that Gods ele&ing of vs cannot be after the consideration of our creation and fall.
i That which is a mesne by which God bringeth fbme to faluation , <vnto- the glory of Grace , and
others
Ver«4»
GodsElettion.
83
others to gkrifie his iuflicc in defer ue d pumfb- mentsjhrt u after thefe ends decreed. Bit the per- mtfiio* *f the fall isvfedly God as a mesne. &c. The firft pare is plaine, for the ends rnnft be in nature,beforethemeanes to the end; Thefecond part may be thus cleared : We fee fome by occa- iion of the fall ftued, to the glory of mercy, which without the fall they could nothauebeene : Had Adxm flood , it is manifeft that iuftice fhould im- mediately and properly had the glory in all our faluations : for we ihould haufc lined according to Couenant; Doe thefe things and Hue in them.
Againe, that finne, in whofepunifhment iuftice doth glorifie her felfe, the permitting it could not but be a meane \ but the puniftiment of \yidmt finne lyeth vnremoued on all vnpenitentand vn- beleeaing perfbns ; for wee are by nature the chil- dren of wrath , and Gods wrath abideth on him who beieeueth not ; abideth, I /ay, intimating that the wrath is not firft inflifted vpon vnbeleefe, but further continued * whereas , could wee by faith come to God,hc would be reconciled. That which fomeobieft that the finne of Adam, not as it was contra&ed by him, condemneth any , but as it is continued by our vnbeleefe; this is nothing to the matter. For firft it is falfe that many remaine not in the death of finneand trefpafle, in which by na- ture they are conceiued. Now thefe who haue the puniftiment of that finne neuer rcmooued from them , muft need* be. vnder tl\at finne once con- tracted by him: And though the latterpart of that exception is true. in thisfenfe, thatbyreafbn of
G 2 vnbe-
84
Ephefiansy €hap.
Ver.4-
No word tea- cheth that God had any | other eucnt;for dotth'u & itue, doth notprouc that God pro- pounded to at tainrhnat hit end., that wee m<ghtall hue, no more then in what day tbnu t*teft3 thou (halt die the death } doth argue that God had this end, "HT^chat all mankind brea- king hit Law, iliould die e- ternally.
vnbelcefe that finne hurtcth them , which other- wife would not; yet in this fenfe it is not true^/x.. vnbeleeuers are oneiy condemned for that finne of vnbeleefc , not for that linne they finned in Adam alfo , and other aftuall tranfgreffions. But whi- ther as firftcontradted, or after continued, it con- demnes;This is fure, thatvnleffc it may bz veri- fied that the finne doth not by any meanes ftand on any mans (core , fo as to be condemned for it, that it muft needs beyeelded a meane whereby iu- ftice is glorified in the iuft reuenge of iome. Argument, a. Eyther God bad no end in making bis creature, or
this end , which now hee comfaj/eth, orfome other
which he hath not attained. But he could not be without his end in making h'my
nor haue any other endrwhich he hath not attained. c- /Thefirft proposition is vndoubred : the fecond jtfis as cleare : for to haue no end in working agreeth not to God, a wile and vnderftanding agent $ to haue an end and not attaine it, ftandeth not with his bleffednefle^for to haue a primary principall end, which one affeð, is more bleffed then not to haue it. Againe he whofe prouidence is fo per- fect that no inferiour caufc can default befide his intention and permiflion, his end cannlot be difap- pointed : Now it is plaine that no inftrument can default further then hct intendeth , it fliall and choofeth to permit it ; for it any defed} befall an inftrument which the Artificer choofeth not, his workc is troubled, and it argueth ignorance or ira- potency in him that fo worketb. ± ^g.
Ver.4.
GodsElettion.
85
^Argument. 3. Either God did by his antecedent frouidence propound this end, or he commeth to it by occafi- onoffemeeuent.
But he doth not come to this endoffauing in Chrijl
by occasion.
Firftthisafter-prouidenceisimpcrfcflr, not be-
feemingGod; when one, after aching is fallen
out,raakethrhebeftofit, and is rather/^ viden-
th then procidentia.
Secondly, this maketh God v(e a more imper- fect prouidence about his moft excellent workes, and come to that, befides his primary intention, which is far more glorious then the firft end could haue beene intended.
Thirdly, This maketh God, like men, to doe as hee may , when hee is hindred from that he would.
Argument. 4. That which doth take away the wfearchablc mifiery of Election and reprobation* is not to be admitted.
But to choofe, reietfy after the fall, doth euacu- ate this mi fiery. For though God deale diuerfly with men now in equall condemnation, yet the iuftice of this fa& is apparant ; for God may punifti with death, or make that treafbn , trefpafle, which is commit- ted againft him -> Who will challenge this fad. of iniuftce?
Argument. 5. That which maketh God will feme of his creatures G 3 conditionally.
8£
Epbejiansy Chap.
V£R.4.
conditionally, that is not to be granted.
But towake God choofe after the fall , maketh j to to haue willed ineffectually feme other end, Gods will were not omnipotent, fhould it not effeft what euer it willeth ; Gods velle, is poffe^ nei- ther can he haue a conditional! will . I wi.i giue my creature life,ifhe keepe this commandcrnent: For, either he muft fuppofethat his creature muft doe fome thing which he will not make him, and then he were not omrtipotentjor think that he will make him doe that thing, and on doing it giue him life, and this in cfFcft a will moft abfolute $ or he muft know that hee neither will, nor can doe it, and yeft will this on a condition which he doth feeimpoffi- bie j ancj this were friuolous. Argument. 6. That which maketh God looke out of himfelfe^ for determining bis wi&: But to elett and r elect after the fall fufpendeth that determination of hU will on qualification fore feene in the crea- ture, Ergo. The firftpartis manifeft ; For it maketh him not hauingall fufficiencie in him(elfe,and as it were imperfe&ioninhfe vnderftanding, to goe forth of himfelfe, feeking knowledge from things without him,as we doe^fo is it for bis will to looke at things without himfelfe, that thereupon hee may deter* mine his will.
Argument. 7. That Election and reprobation which are fha- dowedintbeperfons of Jacob WEfau, that is ) the true election and reprobation.
But
Ver.4.
GodsElettion.
87
But election and reprobation ofperfomyet not J affuall cxittingjrut in fame ktnde pofiblejfper- ; /w without merk , *r dement, arejhadowed \ forth. Ergo.
^Argument. 8. That election andreprobation^ which make God a Potter framing his clay from his metre plea- fur e, to contrary ends, of honour and (hame, that election and reprobation are of man before hisfaH? Thefe latter reafbns doe more fway with mfeU andfceme to me far more vnanfwerable.Forl can- 1 not fee,how God can be thought to hauehad other j ends without many abfurdities, as for example \ j i. Without holding he may fuffer defeafance in the intentions he purpofeth,and by his prouidencc endeauoureth. i. ThatGod is mutable,going from one intention to another,and that his will is not effe&uall in eue- ry thing it willeth; that his will doth on fore-fight t)f fome thing,in the creature determine it felfe to that, to which of it felfe it is not determined.
Secondly \ 1 hold that the fureft way tracing truely the or Jer of things in Gods intention, is to marke well the exifting of them in execution. Now we fee firft the world was made. Secondly, man, and fo Gods chofen were brought forth in their natural! being, holy, blefled, capable of iife,if their wiifull defection hindred not. Thirdly j They were permitted to fail into (inne and mifery. Fourthly; They arc by Chrift deliuercd from this mifery, being ceiled, luftified, glorified. Fiftly ; Chrift G 4 glorious
88
Epbefians, Chap a
Ver.4.
glorious, as a mediator & Sauioar of Gods chofen, to the glory of grace or mercy, Sixtly ; God his mercy glorious , who chofe and predeftinated Chrift, that he fhould be made euery thing to vs. In intention, then this order is to be kept, i .Him- felfe, or his glory, in the manifeftation of his mer- cy. a.The glorifying his Chrift with fupernaturall glory. 3. The bringing vs to fupernaturall being and glory with himfelfe, through Ghrift. Now be- caufe he may bring vs to fupernaturall glory ,to the praife of his grace and mercy, either by keeping vs from mifery, or permitting vs to fall into finneand mifery, and reftoring vs out of it to more bleffed i eftate then euer, it is plainc, that he purpofed fb to worke by his permiffion, that we mould wilfqlly, through our owne default, runneour felues into finneand mifery. Now becaufe fuch whom he will bring to fupernaturall life and being, muft firft 1 Com m<j. j h^ue naturall life and being,and for that,man muft ■ firft be naturall, then fpirituall $ and becaufe that j which he purpofeth to permit to fall into finne and mifery, muft be holy and happy, Erg*,he purpofeth to rnaxe man, to make him holy, not knowing any mifery. JLaftly 3 becaufe he that will haue man thus made,muft haue fome fit p!ace,ficlyfurnifhed, in which fuch a creature might be placed/r#?,hede- creech to make this world which we behold. Wher- fore approuing the latter arguments;! will come to anfwere the former>and ib pafle from this queftion. To the firft Obieftion.
Such m men are when God executethfalttM* on, fuch he defied or decreed to faue.
If
VeR.4.
Gods Ekttion.
*9
If this propofition be vnderftood in this fenfe : ' Such men are fore*feene,when now God chooftth ' them to faluation, itisfaife}foritmaketh Godse- i le&ion finde fuch as it doth take, fitted to faluati- ! on, and not make them fuch as are fit, by meanes predeftinate. For this reafon proueth a man not onelyfore-feenein linne, butfore-feeneas perfe- ueringinfaith,before Gods decree to eleft him to faluation^for in timc,fuch onely are faued who per- ; teuere:It maketh Gods decree choofing fome per- , fons to this or that end, prefuppofe euery thing which after commethin, before the end be attai- ned : But in this fenfe, fuch whom God faueth in executing faluation, fuch be elefted to faluation j In this fenfe I fay, he elefted thofe, who fhould be- come fuch and fuch,by his predeftination,not thofe who were fore- fecne fuch before his cle&ion ; in this fenfe it is true, and inferreth nothing againft our affertion. The reafon why this latter is true, being this $ becaufe God choofing any to the end, doth choofe him to the meanes alto.
But they Obiedt, either hee muft choofe to- faue fuch as now in time hee faueth , or this execution differeth from hi* decree, but it doth- not.
I anfwere, to the firft part of the reafon, the confequenceis faulty, becaufe it reafoneth falfely from a part of the decree, as if it were the w hole, in this fenfe : God confidered not thefe, fuch and fuch, when he ele&ed them to faluation, as they are, when now they are faued, erg*, his Execution differeth from his Decree: Whereas they (hould I
reafon; :
O&Vff.r,
9
Epbefians>Chap.
u
Ver.4
reafbn ) Tbofe whom God neither fore-faw fuch when elected them , nor predeftinated to make fuch as now they are when they arefaued; thofe are faued otherwife then God decreed, for the decree of God is as well of the meanes , as of the end.
To thefecond, lanfwere ; The firft partis falfe, and the reafbn cf it is,i>/;&. that mercy and mftice can doe nothing where it feeth not finne and mife- ry; for m^rcy may worke where there is poffibili- ty of mifery, either by preuenting the enterance, or by decreeing to (aue and deliuer from that mi- fery, which by permiffion (hall befall the creature; i and though reuengin^ iuftice cannot by way oi I execution ;yct I fee not, why God may not out of | loue,to the glory of his iuftice,pafTe by fome,inten- | ding to glonfie himfelfe in their iuftpunifhmentj j for what (how of iniuftice is in this ait of God | moft mil , I intend to be glorious in the iuft pu- | niihmentof fuchand fuch I k isonethingtomake i a iuft iiuendement, another ihing to make an vn- ! iuft execution. Ic is anfweredtothefecond part; that Election is out 61 [i kxyi Tm.l. Paul faith by OneJifhorM, the Lord (how him mercy in that day. In diuers refpects the ia;Tie thing called by diffe- rent names. And whereas it is faid, that reieftion or reprobation, is anactofiuitice; it is denied, fee- ing ic is an act of Gods dominion, liberty, or holy (eifc-loue, whereby he loueth the glory of his iu- fti e in the manifcitanon of it, rather then a for- I in; actofiulticeher felfe; a. hkewifc, the permit- | ting; the fall>was not one act formally from mercy ! or
VeiM.
Gods Elettion.
oriuftice, but by wifedomeand prouidcncc, ma- king way, that both mercy and iuilice might ex- ercile their proper workes about the creature.
The firit part is not true, looke as God may call the things that are not, and louefoRie things pof- fible before other, fofarre as togiucthem being, not other : So he may eleft or reied, euen a crea- ture, as it is but poffible in his fight.
Ianfwere; It is as much abfurdity, as to fet downe the end with my feife, before I confider the meane which kadeth vnto it; or to ap- point the end why he maketh his creature, before he gee about to make.
Thefecond part of the fift argument is denyed; that which is tree in the tirft rife, is free, though it be flow neceffarily performed : God giueth a true perfeuering beleeuer life, and that neceffa- rily , for he cannot deny himfeife , and yet he doth it freely, in regard he paffed his promife freely.
The firft part is falft, vi&. That he who cannot execute worfe on the* creature then annihilation, cannot fodifpofe of it, that worfe will at length befall the creature then annihilation,- For Gods making the creature doth giue him right,not onely to annihilate it,buttovfe it to the vtmoft, that lawfully may be to hisglory. Nowtopaffe by a creature in regard of grace no waies due to it, and to decree the glory of his mftice, in the mft defer- ued punifhment of it, hach no appearance of iniuftice.
<5.
The former propofition is not true Jr is inough, ; 7.
9*<
Ephefians, Chap.
Ver.4
if by Gods decree of permitting finne, they may become finfull , which is the truth j For God did by h is decree of pcrmiffion (hutvp all infinne,that hz might haue mercy vpon all.
The affumption is denied : The effect was alike by creation, but the loue borne to fome, in regard of life eternall, was not yeelded to otherfome ; the euent doth tell it a loud; for why, on the like fall and mifery of all, doth he fhe wfuch riches of grace to feme, aboue other fbme I Certaincly becaufe before the fall,he had loued them to lifcrHcnce it is, that all thegrace (hewed after fin,is but an Epipho- ny of that lone which God did beare beforethe fall. To the laft. I deny that Gods decree of permit- ting finne,doth take away liberty in (inning. While Gods decree did not take away his iudgement, but that he did workeby counfcU,and thinke the thing fach as hee might doe, or not doe while hee finned with this iudgement,he finned freely,though neuer (b neceflarily. If Gods decree to permit a fin, doth not bring on of neceflitie the being of that fin,then if God permit or deliuer a firmer to fin,& no Gn fol- low. But this latter is moft abfurd; for God might haue his action made fruftrate, and when God gi- ueth a man parnaly vp to iinne, it (hould be in the creatures power whether Gods iudgement (hould be executed on him, yea or no. ThushauingdiP cuffed thisqueftion,wepa(Teon tothclaftcircum- ftance : The next end of our election. Vft i. The Vfe of this Doftrine is, firft to indeare this
loue of God to vs : We fee in humane loues, if one haueofao. 30.of4o.yeare5,bornc vs good will,
this
Ver,4
Gads Election.
9*
this circumflance of antiquity, doth make it riiorc refpeftedofvs. Howfhould we account of this loue, which before all worlds, the Lord did beare vs,according!y as he hath mamfefted the fame in vs who beleeue.
This doth giue vs to con (ider howconflant the Lords loue is$ A s we find it in time,fo he did in tend it towards vs from all eternity ^ Thus hegoeth on, notonely within himfeife, but towards vs, with- out any alteration or fhadow of change : and thus he will doe ^ for whom he once loueth vnto life, he doth loue him euer, as Chrift fpeaketh. We doe feele changes, but lookc as the Skie is variable, the Sunne in it felfe being no whit changed ; thus the effefts of God in vsvarie, though himfelfe in his affeftion f if I may fo fpeake ) is immutable to- ward vs.
LalHy ; We may hence gather the freedome of Gods Joue, choofing vs to life; things which are not,cannot haue vertue of caufing this or that: When we were not, ne yet had done any thing, | before all worlds,we werechofen byhim/r^^,Saint Paul,Rom.p. faitl\ God cbofe Jacob before be wasy or had done any thing, that the ele&ion might be ac- cording to free purpofe^ and Saint Paul a Tim* i. faith, thatwearefauedynotbjworkes^ but according\ I to grace giuen<vs before all world* ; whereas merit j { of works, and grace giuen vs before all worlds, are < | oppofed If any fay that/Wexcludeth works then j prefent,whcn God eleð, it nothing hindereth but that he might from eternity tore-fte workes whereon, before all worlds,he camt to elc&.This
is
i.
94
tjutnsy Chap. i. VER.4.
i3 but an old Pelagian euafion ; for Paul fpeaketh againft all workes which ftand nor with free grace indexing. Now workes meritorious, fore-icene, areas oppofite to grace, as workes meritorious really exifting. If I doe any thing for reward,which I fee will befall me, it is as farre from being done freely, as if it were done on reward before-hand receiued.
Agnine,he cannot choofe on workes fore-feene, becaufe he cannot fee any to come, which he doth notfirft predeftinate that they fhouldbe- Now then,for him to choofe on fore-feene workes, is to fty that God firftpredeftinatcth, and caufethfiich whom he wil choofe to haue fuch and fuch works, that after he may choofe them ; which is to turne the Cart before the Horfe. This francke loue of his can neuer be enough extolled. If a man ofeminen- cie choofe to him for wife, fbme woman,whohath neither dowrie nor friends, neyet hath beauty or breeding extraordinary, the part is maruailous in our eyes : But well may we wonder at this faft of God, who when we were not, ne yet had any thing which might commend vs, did freely fet his liking on vs and loue vs to life. But of this more in the next Do&rine.
Now we come to the laft point, to be obftrued in thisF^ ; to what God hath chofen vs : That wejhouldbe holy,andf}otlej]e before him in loue.~] This end is al one with that otherwhere named/z;/*.^/- uation. Who hath chofen you from the beginnings SaU station, through faith and fanftification ; that is, to, be entred by beliefe, and the firft beginning of it, the
fanftifi-
VeR.4<
GodsElettim.
V
fan&ification of the fpirit. And hcere three things are to be marked. 1 .The ftate of perfection which agreeth to the life whereto we arc chofen,that wee may be holy and without fpot. i.The circum- fiance of perfon in whofe prefence we flballiue this life, before him. 3. The lite icfelfc, which is as it were tbefubieit of this perfection in Loue. A lit- tle to in flit in the explication of this claufe,bccaufe itcontcineth more dun is commonly marked.
HolmelTe is put fomctime for all, or an yiur.da- fying graces of Gods fpirit which make vs holy, 1 TheJ 4. 7. 2 Cor. 7. 1. Sometime it is put more particularly, eythcrto note a vcrtue which incii- neth vs to doe in fuch manner as belcemeth both the prefence of God and our fejues>who areSaints by profeffion y or a ftate of purity and perfection , to which we come in vertue, and this life of loue which here is begun in vs 5- thus when Chrift faith, Blejjed are the poor e in heart* hee doth not fo much note any Angular vertue, as a ftate to which -fome heerc come aboue otherfome in vertue : and thus I thinke ic is taken heere ; both becaufe thefe words doe fignifie a ftate of Chriftian perf eftion , and becaufe here is Loue exprcflcd as the fubiedt : the life in which wee lhall attaine this perfection. For thatIecondcircumftance,:ho(e words (before him) doe note fbmetime this prefence of God, which wee haue hecrein ftate of Grace by fight, mke 1. But heerc it doth dire&ly fignifie that prefence which wee fhall haue of God , when now we are brought to ftate of perfection , when we (hall walk by fight,and fee him as he is. Lalt.'y,
wh:n
^
Ephefians, Chap,
i«
Vem.
Obf.l.
ohf.%.
I when hee faith (in Lotte,) hee nocech that iuperna- turall life, in which wee (hall be brought to this perfe&ion ; as if hee (hoald haue fpoken more largely.
vVho hath chofen vs, as who ftiouldhaue that fupernaturall being and life of Loue, yea,that wee fliould grow to fuch a ftate in it, that we Ihould be pure or holy,without the leaft fpot, and that in his glorious pretence, whom we (hall then fee as he is.
Three things then heere offer themfelues to ob- feruation. i. That Godhachof Grace,chofen vsto that fupernaturall life of loue,which is to be perfc- &ed in the heauens. 2 . That he hath not oneiy of grace chofen vs to this life , but to the perfection of it. 3. That hee hath of grace taken vs to haue this perte6l.cn of life to his owne glorious prtlcnce. To handle them briefly in order.
I. F irft for the former* S. Peter fash , the faith- full was chofen oJGoi^ to the (anttifa&tion cjYhe(pirit> that is in effeft , to be made partakers of d i> mne nature ; and when we are faid chofen toftluatton or glory: This is chiefly perfc&ion of Loue , which doth make the (bule glorious, euen as whitenefle maketh the wall white : thus Go J hath loued vs, that wee (hould not onely hauv* fuch a life of God giuen vs in the firft Adam , as was due to our na- ture, and created together with it, but fuch a life as is both for kinde and degree aboue all that nature created did know, the root whereof is that fecond Adam> cbrijt Iefus. Looke as all of vs who haue this naturall life and being, which now as men and i women all of vs haue, we were loued of God , fo i for re
VBM«
GodsEleftion*
I 97
farrc, as to receinc it in Adam, and be brought to it through him , and looke as all that {hall be borne to the end of the world , and be in time, men and women, wereloucd of God , and cho- fen as it were , that they fhould in their times haue the nature of man : Co heere wee who now haue this life of God Hue, and all that euer (hall haue the holy life which the fpirit of God wor- keth in the hearts of belecuers; wee and they were from eternity chofen , that in time wee fhould haue it dcriued and propagated through (Thrift. Now this is to be marked , that beeing \\ chofen to haue this holy loue, the Diuine na- ture , wee are chofen to faith alfo 5 for looke as all who areloued to the rcceiuing of this natu- rall and bodily being and life, are together cho- fen to this , that they fhall be borne of Adm , and haue a naturall naciuity from him : fb all who are chofen to haue the being of holinciTe and loue, are together taken to this, that they (hall haue a fupernaturall natiuity fromChriftj that b) they (hall be brought to beleeue \He that be- leeueth is borne of God, 1 l$hn. 5.1.
Let vs then firft recount his wonderfull loue to vs , whom his fpirit hath in any mca- furc fanclified , and made vs to partake in that Diuine nature which commeth from Chrift, wee deeme it his fauour and worthily that hee hath made vs Men and Women*, not Toades, or Creatures of fuch vile being : but how much more are wee bound to him that hee hath made vs Chriftian men , and not left vs to fuch a
H ftate
Vfi .1
5>*
Epbefiansj Chap.
i.
VeM.
Vfez<
Skate in which men fhall come to worfe paffe then if they had ncuer beene.
Becaufe God doth not ray fe all who are dead, nor giue all fight who are blinde , therefore wee thinke them to haue found great fauour whom God did choofe to this, that he would reftore their fight, though they were borne blinde, and raife them to life,though they were dead:But wharloue hath he fhewed vs,in cbufing vs whom hee would make light,when now we were darkneffe j make to liuewhen now we had beene dead in finnes Sc tref- paffes I for this wee haue to thanke his gracious pleafure j For as his will is the chiefe caufe why one is poore, another rich, one in excellent ftate,a« nother in vile condition, fo heere * why one is left in that miferable eftate into which finne hath brought vs, others deliueredfrom it,
Secondly, wee fee heere how they take this Do- ftiine, who thinke it maketh men licentious , and giueth them leaue to Hue as they lift $ for all that are chofen of God are chofen of him to this , that they (hould be holy in loue , and therefore fuch as refolue togoe on in vnrighteoufneffe, they may feare leaft the fentence be thundered out againft them ; De fart from me ye workers of iniquity, I neuer knew you. Nay there is no more effectual! ar- gument perfwading Chriftians to ianftification ? then this of our ele&ion j Now as the Elefi of God put on meekenejft^ Colof. 3 . If wee heare that we are chofen to any place or condition on earth , which is beneficial!, this,that wee are chofen to it, maketh vs ready, and iiirreth vs vp to get pofleffed of it.
Thirdly
Ver.4*
Gods Election.
99
Thirdly , wc fee here that God doth not cfaoofe becaufe of faith and holineffe,and perfeuerance, forefeene > feeing hee choofeth vs to thefe things , theft things follow by force of his eleftion , and therefore cannot be the caufe of that which is be- fore them : for euery caufe muft needs be before that it caufeth.
Now heere is fit place to con fider of that que- ftion; Whether GodinfoYcfight efbeleefeandperjeue- ranee in faith and hoiinejfe^doe choofewsto faluation ? I will difcufTe thequeition afrer the former man- ner,in which I will propofediuers Articles.
Firft,then the Arguments affirming, which I haue obferued arc thefe.
j. They who arecholen in Chrift, arc cho-
v 4en on Faith forefeene: But ail the Eleft are
chofen in Chrift, Erge.
i . Such whom God doth adopt and faue,fuch
hedecrecd to adopt and faue : Headoptcth
and faueth belecuers,&c.
3, On what condition God offereth life, vp- on that condition forefeene 3 hee choofeth to life. But he offereth life vpon b^licuing.
4. If God choofe not all on condition they willbelieue; then (bme are bound to belieuc a lye ; for they are bound to beleeue that God will laue them : But we are not bound tobe!ieuealye,&c.
If God chofe fomc to faluation before faith and perfeuerance forefeene, then hee loueth fome to faluation, whom his wrath follow- ed to death at the fame prcfent : But Gods H[i anger
tf'3.
3»fl.
5
IOO
Ephcfans-, Chap.
V*M,
anger to death, and louetofaluation,cannot take place at once, Ergo.
6. If God cannot choofe any in particular,be- fore fome general! conception , that fuch and fiich who belieue, (hall be chofen , then he choofeth not but on faith forefeenc: But God cannot, &c. For, we prooue in our vn- derftan dings, that we doe things in particu- lar, according to general] conceptions with- in our minde.
7. That which maketh God choofe perfbns to iife which are not eligible , is not to be ad- mitted : But an abfolute ele&ion without any forefight of Faith doth fb.
8. The Scriptures fay wee are prcdeftinated and eleded according to foreknowledge. F lye tufts of youth », &c.
The reafons for the denying part are many : To leaue fuch named, before which are common to this quefticn alfo.
1. This ele&ingon faith fore-feenc, maketh God goe out of himfelfe, looking to this or that in the creature, vpon which his will may be determi- ned to eleft. Now this is againft the all-fufficiency of God j for as if he ftiould get knowledge from things as we doe, it were an imperfe&ion in his knowledge ; fo in his will, if he muft be beholding to fomethingin vs, before it can be determined : Befides, it maketh God intrinfecally changed, now in fufpencc touching that wherein after, on fome fight-, hee commeth to be fully determined. I will choofe this man, if fb be he will beleeue;
I will
V&R.4-
Gods Election*
101
I will vpon fore-fighc of my condition abfblutely choofe him.
i. That election ofperfbns, which hath annexed to it a decree, preparing faith and iuftification for the per fons that are elefted, that is of mei*vnbe- lieuing : Thofe who being elefted are predeftina- ud to haue faith wrought in them 5 thofe are con- fidered without faith, as now they are elefted, Rom. 8. 39. Thefe foure and fiue Verfes of this Chapter.
3. If God decree to ele& none till he doth fee them beleeuing with perfeuerance , then he doth decree to giue faith and perfeuerance, before hee doth decree to take, or ordaine to life. But this is abfurd,for God (hould decree to that,by which as a meane he commeth to eleft, before he fhould de- cree to ele£t. Let thzArmimans tell vs what is Gods end in decreeing to giue this man faith and perfeuerance^f not that he may choofe him to life. If hee haue this end in decreeing to giue faith, he muft needes intend theele&ion of this perfbn, before he decree to worke in him effe&ually faith, with perfeuerance : Befide , the Scripture faith, ft many a$ were ordained to life beleened.
4. That which maketh God choofe vs,when we ; haue chofen him, and loue vs, when haue loued ;him firft, is contrary to Scripture: But if God : choofe vs, when now wee haue held the faith j and loue of him to the laft moment,hc doth choofe I vs after we haue chofen him.
5. Chrift faith, we heare or beleeue, becaufe we are fheepe } This faith, we are (heepe or eled, and I H 3 ordained
lot
Epkefiansy Ghap. i . V e r.4(
Dcut.7 7,
f ordained to life becaufe wc beleeue.
6. From this verfe: That to which any aftion tendeth,asaneffe&, that is after the a&ion it felfe: But this eternalleleftion tendeth to this, that wee (hould be pure in loue*
7. That which ftendeth not with the freedome of Gods will, yea,of his meere will within himfelfe, that is not to be indured in election : But a condi- tion qualifying the perfon, raaketh Gods ele&ion not mecrelyfrom his will.
8. Had faithjfan&ification, workes, beene the condition on which we were eletted, it is like Saint Paul would haue thought on them, R*m.$.i i.Buc hefindeth no fuch confideration, in which rea- fon might ftay it felfe , but exclaifneth , O the depth ! (yc.
p. That which Ifraels ele&ion doth typifie, is not an elc&ionon fore-fight, or .any worthineffe. But ours is typified by \t>trge. *
10. That which Aufiin retraced, as comming neere Pelagia»ifme> is not like to be orthodoxej This he did fo.
He decrcfth .onthiscon- ditionjthough hefcthehat neither tliey can doc it of themfJues,nei» ther is he min- ded to worke it in them :
Firft; The latter arguments perfwade me fully that God doth not eled vpon any thing fore- feene in vs, which fhould moue him to this aftion of e- le&ing of vsjGod cannot haue fuch a conditional! decree : / will eleff pU, if they ivitl beleeue : For he muft either thinke, they can doc this without him, and then he were not an omnipotent, or that he would giue them effectually to belceue,& then it is all one with an abfolute will^as for example : I will
cleft
VhR.4-
GodsEkftion.
103
cleft to life fach as (hall beleeue, I will giue thefe beleefe with perfeuerancc, and will choofe them to life, hauing thus beleeued ; this is all one with this decreewenaaintaine: I choofe thefe to life, and decree to giue them faith and perfeuerance, by which they (hall be brought to life 5 they are alike vponthe matter abfolutejOnely the former ma- kcthGod to decree the giuing of faith.that he may decree eleftion : This latter maketh God decree thegiuing faith onely, for obtaining faluation, to which we arc elefted.
Secondly j I fay, he that can make vs fit to any end he choofeth vs, may choofe vs to that end before he order his meanes to bring vs thereunto. Arminm will firfthaue him make vs fit, and then decree to choofe vs to life; which is to fet the Cart before the Horfcjto predeftinate meanes before the end be agreed on ; to fet predeftination before fore- knowledge and eleftion*
Thirdly ; This propofition 1 God hath chofen vs tolife%Meeuingandperfeueringi This is true in this fenfe,we are chofen to life, to which he wil bring vs, through beleeuingjBut if it be referred to the afti- on of choofing i m this fenfe,God doth choofe vs, when now he doth fee vs belecuing, that we fbould haue life; it is not true,nor agreeing to thofe Scrip- tures : Godhathchofen vs tofalmtion, through forti- fication and beleefe ; God hath ordained vs to obtame life, through lefus chrift.
Thefcthrec Conclufions prsmifedrWe will an* fwer thofe Arguments propounded for the con- trary,^ fo proccedcFor the firft; fee that which __ H 4 is
ifthefirft,then God were no: omnipotent} if the litter, he fhould decree roohiLly vpon thathefawinv pofliblcj if the fecond,itisall onewichan abfoiucewill.
104
Ephefians-i Chap.
Ver.4,
%. Anfwered.
i.
is before anfwered on thefe words, in Chrifi : viz. That God choje <vr being in Chrifi <vertua\ly , not affually.
To the fecond ; If each part be rightly taken,all may begranted,and our caufe nothing hurt.
Thofe per fons whom Godfauetbandadopteth, thm And thus qualified m time, thefe he did de- creey when they were made fttch by force of his predefiimtion Jo adept and fane.
This concluiioa is true. God did decree to fane certaine perfbns, by working in them effectually faith and perfeuerance. Bi*t Arminm by decree, vnderftandeth the decree of ele&ion to life, as it is diftinguifhed againft predeftination, which is the decree of meanes, whereby the chofen of God (hall infallably be brought to life. Now the firft part of the reafbn thus limited, is falfe : Such whom God faueth,fuch he doth forefee them in his Decree of ele&ing them to faluation jfor this taketh away all i predeftination of meanes ; feruing to bring the E- le£t to life, and prefuppofethfalfly , that God can- not choofe any to life, whom he doth not finds or forefee asa&ually fitted then when he doth choofe them; whereas he may choofe3though neuerfo vn- fat for the end , if hauing chofen vs he can make vs fit; for ourvnficnefTc for theprefent, to the end, doth not make vs vnfic for Gods eledion : as for example, I. may choofe a pen to write, which ne, uer fo faulty for the prefenr, and vnfit to write with, while I know I can mend it, and make it fit for this purpofe.
I anfwere thirdly. Euen of the decree of
Ele&ionj
Ver.
Gods Elettion,
105
Election, this is true, if rightly taken, viz>. Such whom God fatiethin time, fuch he ele&ed to (al- nation, fuch now when he was in ele&ing them, this is falfe : Sueh he elefted, to wrt, becomming fuch through his elc&ion,this is true : The firftprc- fuppofethin Gods fore-knowledge an antecedent cy of faith, before the aft of electing : The latter, a concomitancie of faith,in the perfbn chofen to fi- liation, and that by force of Gods elefting : For election doth choofe men as well to meanes, as to the end; and thefedecrees,though diuerfly named, and in our conceits different,yet they are one thing in God.
To the third, I anfwere ; That the firft part is falfe; fof it prefuppofeth that whatfoeuer is a caute, or an antecedent to life, rnuft be an antece- dent going before election to life : It is not nece£ fary that all which is required to life, fhould be re- quired tcrek&ion vnto life : Say I haue twenty pounds ayeere, which I may giue to any I (ball ) choofe, and that my will is, none (hall haue my I Land, but he Qiall pay forty (hillings ayeere, to the j vfe of certaine poore whom I (hall defigne ; ha- iring many good friends, I choofe one amongii them all, who fliall haue my Land, paying to fuch poore I name forty (hillings a yeere : In this exam- 1 pie, his paying forty (hillings yeerely, is a conditi- on on which he hath the Land, not any condition mouing me to choofe him before others, to haue my Land : So God choofeth fuch to fa!uation,vo- on condition they belecue; this condition belong- j eth not to the aftion of God choofing, but to ,
the '
3. Anfwerad.
\
io6
Ephefians>Chaf>.i.
VfiR.4.
4. Anfvwred.
the terminus to life , to which wee are chofeiii. WouJd they proue that God doth choofe to life on faith, they fhould reafon thus.
Vpon what condition God offer eth life, *vpo* that he choofeth.
But on condition ofourfatthjoe offerethto choofe <vs with this etemall tle£lion% Ergo.
But we fee the fecond part of this reafon would bceuidently fatte ; for in what Gofpell is it written, bekeue^andthou^alt be defied? Laftly, I anfwere, that we cannot gather the decree of God within himfelfe,by promife or threatning $ for then wee might truely gather, that God had decreed the c- ternall death of all raan-kinde, baton finning, in the forbidden tree he did threaten, ergo,hc did de- cree. Arrnimtes diftin&ion of peremptory decf ee, and not peremptory ,would not helpe any thing -> indeede thisprefuppofeth, that the fignifying will of God may not any whit differ from his (ecret will, which he keepeth within himfelfe, which is a rnoft palpable falfe-hood.
Such who are bound to beleeue their faluation, when the decree of God is not that they fliould be faued, fuch are bound to beleeue a lye. I deny tht confequence j for the truth of my faith dependeth not on a conformity with Gods fecret Will within himfelfe, but with that which he hath reuealed vn- to me : While I beleeue according to that he reuea- leth, I cannot beleeue a lye, though the thing I beleeue, agree not with that which God within himfeifehath purpofcd.To illuftrate theanfwere : Abraham did verily beleeue that he was to offer vp
hiii
V*M.
GodsEkttion.
107
his Sonne without any exception $ for he did fu- ftaine his faith in thinking that God could raifc him from the dead, not thinking God would repeale his command j yet Abraham beleeued not a lye, becaufe he beleeued according to that which was reuealed vntohim. But then you will fay, God may bid vs beleeue this, or thar, as if it were his will, when hee knoweth it not to be his will within himfelfe I Doubtleffe, he may to proue vs,ashe did Abraham, whether wee will addreffe our felues confeionably to obey him, or carelefly outofwilfulnefledifbbey hiscommandements. As thegoodneffeofthe creature is not in doing what God within his fecret will hath appointed 5 (b the truth of the creature ftandeth not alwaies in beleeuing what hee within himfelfe hath deter- mined.
TothefecondpartI anfwere, that God doth not bindeany dire&ly and immediately to beleeue faluation, but in a certaine order, in which they cannot but beleeue them truely : for hee bindeth men firft to beleeue on Chrift vnto faluation ; and then being now in Chrift, to beleeue that he loucd them, gaue himfelfe for them, did ele<3: them, will fane them, and none can truely beleeue on Chrift to faluation , but infallibly beleeueth all thefe other.
I deny that Gods loueto life, and wrath exe- *-A"fw<r^ cuting death,may not fland together : to loue fo as aftuaily by his influence to execute life, cawiot ftand with wrath executing death,to kill and quick- en a&ually God cannot at once: but to loue to life,
foi
io8
EpheJians,Chaip.
Ver.4
fb as to choofefome perfons to be brought to life, through certaine meancs, this fiandethwell wich wrath to death for the prefent 5 and God would neuer haue giuen nor called Chrift to fuffer death for vs nowin finne and death, had he not thus lo- ued vs. Looke as God may bodily inflid: death on him whomhefofarreloueth, chat he meaneth to giuehim life by raifing him from the dead, by his almighty power * fo is it here : He may y eeide him dead to his iuftice, whom he foloueth to life, that hee will by raaeanes predeftinated bring them from death to life.
The confequence ofthe firft propofition is de- nied. If he muA haue fome generall, before hee choofe particular perfons : Then he hath thus ; / wilichoefe thefe,if they beleette: it is inough that we conceiue fome fuch generall as this, / mil ch9ofe whom J will choofe. We deny theafTumption, with the reafon of it. Let them tell we when God raifed Lazarus, or chofe Lazarus, whom he would raife from the dead ; fuch a blinde man whom he would reftore to light; fuch a piece of earth which he would make inco the body oi^Adam > what ge- nerall rules he did thefe by; rules which prefup- pofe that things or perfons thus and thusqualifi- ed,(hould be thus and thus vfedJThc reafon is de- nycd.For to meafure God by our fcantling,is foo- Ii(li,& to imagine as it were createdgenerall verities in bis vnderftanding,likeasitis in our felues,i$ fitter I for doting anthropomorphits,then graue Diuines. Befide, that man doth many things to fome par- j ticular perfons, for which he hath no generall rule, j but
VeR.4-
Gods Elcttion.
10?
but that he may doe as he will, where there is no reafbn which doth obiiegehim andfwayhirn to the contrary.
The fecond propofition of this feuenth reafon is deniedifor as I (hewed before , any perfon is eligi- ble to life, though he were neuer fb vn fit, prefent- ly and immediately for the ftatche is in, to receiue life, if fo be that God can by iuft meanes prepare and make fit to life.
That foreknowledge Paul and J^r fpeake of, cannot be the foreknowing of Faith andfanftifi- cation in certaineperfons ; for then what need is there , that thofc who are foreknowne fliould be predeftinated to be called, iuftified, and fan&ified: and -if Peters foreknowledge were aforefight of faith and holinefle , what need wc to be chofen to holineffe? For that place in Timothy , lj yefiye the lujls of youth, yef/jall he vejjels of gold tnifiluer. Be- fides, there is no neceffity to confter that whole pafTageofele&ion,thogh it be fb vfually taken; the faith of fome hath been fubuerted but theground- worke, or foundation of fauing faith & Grace abi- deth fore ; and God doth know them in whom it is, and they may know themfelues by their care to depart from iniquity. But why doth not God worke this well-grounded grace in all? It is fit there Ihouldfbme,no:all , be precious and golden vef- fels,hauingthat precious faith, to wit,which cannot be fubuerted, and thoft precious graces of the fan* ftifying fpirit. How may one know that he is one of thefe^and not a veffell of Alchimie, or baftr mat- ter ? Whofoeuerdoth purge himfelfe, he lhall be a
veffell
Bhutto presenile
rans.
Initio cencomm.
tans.
7. Anfwcred.
8. Anfmred.
no
Ephcjians,&ixp.i.
Ver.4.
Doft.
Pfi\.
veffell of gold; he flaall haue in him that foundati- on of God, that is, that furc grounded faith and grace which (hall not be fubuerted:But this by the way. Now to proceede.
Now we come to the fecond do&rine/w&.That God hath chofen vs who belieue,not onely to haue this life of grace, I meane, of loue and holines, but to haue them in perfe&ion : Thus the text faith, he hath cbofen vs, that wefbouldfome to fuck a ftate in this life oflouejwherin we fhal be perfeti &pure with- out any Jpot 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 (late is a ftate of child- hood or! imperie&ion : But in the other life , that which is in part (hall be done away: We flaall know as. wee are knowen, we (hall loue with all our hearts and ftrength, we flaall be perfectly holy, without defect or fpot, becaufe God hath chofen vs,not onely to life,but to a ftate of perfection in this life fpirituall. Looke as God hath loued plants , birds, beaites , men, not onely thus farre that they (hould haue a being, but that they (hould grow vp, and attains to a perfect ftate in this life and being, to which he hath chofen vs.
Let vs then confidcring this } be ftirred vp to thin ke of the Lords exceeding loue. We fee men though they are lame, know painefull liues in fbme mea fare more tollerable, yet they thinke life a be- nefit, counting it a mercy to liue,though for man- ner lefle comfortable : So heere, had God taken vs to haue fuch a life of Grace, as here we leade , it had beene mercy, though we know ficknefle and
lame-
V*M*
Gods Election.
in
lamenefle with it; but to choofe vs to come vnto fuch a ftate, wherein we Ifeall be pare without any fpot or defe&,not onely to ordaine vs to finde life, but life in abundance in Chrift, this is the riches of his mercy. ** ,
This feruech to ftrengthen our Faith in appre- Vfi i, hendingSt attaining our perfeft redemption from | therelickes of finne and death, when we find that we cannot get ground of corruption as we would, what muft we doe? fpeake to God, fay Lord,if the attaining perfeft holineffe did lye vpon my hand,I know there were no hope ; I flnde thefe workes of the Deuill too ftrong for mee j but thou haft cho- fen me euen to this, that I ftiould be without fpot; Lord execute thy ownepleafure more and more, purge mee, and fan&ifie mee, and in thy time pof- feffemee of that ftate to which thou haft chofen me. Euen in earthly Princes their choyce is opera- tiue.If the King choofe one Chamberiain,or Trea- furer, his choyfe makcth him that to which hee is chofen ; Wherefore let no good foule who ftriueth againft any imperfe&ions be difmayed : Looke as furely as thou haft receiued this perfe&ion of thy humane nature, thou I fay,whom God did choofe, not only to be born but to Hue to full manhood^ furely flhal all of you,who haue true faith and loue, attaine to the perfe&ion of this Diuine nature ; fo* God hath chofen you to be holy, and without fpot ink. And howbeit men are heere taken away in their fpirituall being , as in their natural!, fbme Co foone as they are borne of God, as the Thcefe on the Crofle was, no fboner conucrted then tran da- ted 5
112,
EphefiansyChaip.
i.
Ver-4,
BgcI.
GL
onom
tuvr^ocfia.
red, feme in youth, fome in the aged progrcfTeofc falsification, yet {hail not this hinder j for he who is no iboner begotten to God, then he is hence re- mooned, euen he (hall in that day, wherein all of vs flhall grow to a perfect man in Chrift , attaine this ftete of perfection, as that natural! creature which is carried out from birth to buriall, fliall at laft day be raifed vp, not in fancy /which entreth as a pre- fent penalty of finne) but in the full flature, which befcemeth fuch a nature.
The third thing folio weth, <vi%,\ that God hath taken vs of grace to this, that wee {hall Hue in his glorious prcfence : had heegiuen vs a perfect life without (bowing vs himfelfe as it were face to face, it had beene much fauour, but to choofe vs to this moft neerc communion with him, is the height of his grace, and our happineffe; There is a being be- fore God in ftate of grace , fuch as now wee haue : Thus Noah, thus Abraham, Hezekiah, Zacbary, Eli- \abethy are faid, to haue -walked before the Lord, \ and ic-is no (mall priuiledge chat wee may conuerfe in his pref-nce after any manner : but all wee fee of him here, is but as it were the reflection or him in a glafle: there is another being before him,when we rfi ill be now with him in the place or his glorious prefcnce3 whenwe fliall walke by fight, when wte fliail lee him as hee is, when wee ihallfollow the Lambe,and fee God,with that blefled vifion,euen face to race as it were ; and this is it which is our chiefe bleflodneflfc , euen to be with him, and fee himjn whofe pretence is the faciety of euerlafling delights. That perfection of quality and aclion
which
Ver.4
Gods Elettion.
I n,
which we (hall attained a great bleffednes,as great as can be inherent in our perfons^for what can be greater then to know God as wee are knowne , to loue him with the whole heart, to praife him moft conftantlyandioyfully ? but all this is nothing fo good to vs, as to haue our God before vs, and taftc the ioy of his pretence: All our walking in Ight tendeth to this, that wee may hauccommuaion with him. Looke as a wife who found fornetime much difficulty in pleafmg her hufband,and doing things to his mind, (he taketh great pleafure when (he can now with cafe lit euery thing to his mind, but nothing Co much pleafure in this, as in her huf- band himfeife : And looke as there is no louing wife which taketh halfe the pleafure in her bridall apparell, that (he doth in her hufband himfeife ; Co it is heerc , I dare fay, all that glory in which wee fhall be in that day clothed vpon, {hall be as no- thing to vs in comparifon of that bleffcd obieft of God, whom then we fhall fee as hee is. If in this life God is fo good to his children , that they can wifli themfelues a curfe for his fake, what will hee then be when we fee him in glory ?
The vfe is to ftirrc vs vp euen to defire with Paul to be diflblued, and to be with Chnft: We are chofen to thh. manner of prefence,and for thatpre-
j fence which then we fhall hauc, when we come to ftate of perfeftion in loue,is no other : we are cho-
| fen to it, ergo^tt vs afpire after it. If a louing wines hufband be abfent in fbme farre country, though (hee haue by meffengers, and by letters, fbme com- munion with him, yet this will not fatisfie,there>is
I a
CbieflitMhedm
totudo*
ff'l.
114
EphtjianS) Chap, i. VER.4.!
a great dellre to fee him, to be each in the embrace oFocher: fb it (bould be with vs, this letter of his word, this recourfe of his meffengers, Ihould rather excite defires fully to enioy our God , then occafion vs to reft contented in this pre- fent condition. I remember <^ibfolon> whenhec was now recalled from exile, but not admitted to fee his fathers face at Court , hee was fb impatient, that his exile feemed almoft as ea fie as fiich a condi tion : Thus it is wich vs,from what time God hath brought vs to belitfe, wee are called backe againe from our exiic fpiritualI,to the Church or City of our God:But alas,we are not yet admitted into the Courtjnto the glorious prefence of our great God. Let vs ifrgo) if we be nfen with Ghrift,groane af- ter this prerogatme, to which God hath chofen#s, and take no delight to dwell h^ere , further then the feruing God in his Saints doth iweeten our a- bode.
This Dbeweth v$ the Lords exceeding grace : If the King fhouid pardon a Traytor, and giue him competency of liuing in the remoteft parts of his Kingdome , with, prohibition once to paffe the bounds of them it were Prince-like fauour ; but to enrich him with poffeffions, and take him to Court, yea to reckon him in middeit of hisdea- reftfauourites, what ciemencie and bounty were in fuch a fadt I Such is this dealing of God to- wards vs.
Who bath fredeft inated. ] In defcribing which, thefe things arc to be obicruedas they lie in the Text.
1. The
Ver.5-
Predestination ,
ii5
1. The benefit it fdfc, Wh$ hath prede/Iina-
ted. ft, The perfons who are predeftinared. 3. The thing to which hee hath predeftinated vs ,to adoption, amplified from the caufeof it, through Chrift. 4.Themanndr which is propounded in this word, within himfelfe, expounded, i.e. actor ding to the good fie a fur e of his will. 5. The end , to the prai/e of his glorious grace, which grace isdefcribcdfrom thceffe&of irin 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 tor better vnderftanding are to be infifted on, becaufe they are not of fo vulgar expli- cation.
1. With what this word is to be continued. a. What it is to predeftinate. 3. What is meant by Adoption. To the firft, fome referre it to (in Loue.) in the fourth verfe, in this manner, who hath predejlinated <vs inloue ; but that he (hould abfurdly repeate the caufeot predeftination, which hee exprefkth after to haue been his gracious pleafure \ it is fitlier fee as in equall pareill to that in the third \txk,who hath blcffed<v$, who hath predejlinated vs, VwyoKwais fr£fc- enac. Some imagine it loyned within him, after this man ner, who hath chofen <vsto adoption honing prede- fitnxted'vs m him before worlds, that we (bould be ho- lie kfore him.Bui I haue (lie wed aboue,that(//» htm)
I % muft
Rep.
y
r n6
Ephefiam-, Chap,
i.
Ver.4.
moft needs be referred to the benefit of cle&ion,or the Apoflle (hould not conclude pertinently, that God in Chrift hath blefled vs witheuery bleffing: Befideihat.this fenfeconfoundeth thw fentence,te> decline theforce of the argument aboue mentioned To thefecond Ianfwer, that G<jd doth conde- fcend (b farre to our capacitie , as to teach vs his onconely a&ion, by which he loueth vs effectual- ly to life, by two, which in vs are diuerle becaufe one infinite a&ion of God doth eminently note thatthofetwoarein vs, though they are diftincT: and diuerle ; as the firft aft of election laid downe Gods chooling vs, or louing vs to an end > Co this doth fignifie the ordaining of vs to the fame end, by fuch a courfe of meanes as (hall 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 htc decermineth to choofe fome Trade forth, to feekehim a Mafter, tobindehim Apprentice, and let him ferue his time, and get his Freedome in it: Thus when God hath fet his loue vponvs,to bring vs to life, he doth next determine, by fuch an or- der of meanes as counfell fuggefteth or preknteth within him, to bring vs to this end, which is to predeftinate ^ for to predeftinate is to decree the attaining of fome end, by fuch like nuanes as counfell (hall prompe vs with. Predeftination may be defined to bean acl: ofcounfell,(h . wing meanes effectually bringing about ibmeeud: as now it is accepted of the will , it differs therefore from
election
V e M . Predestination. 1 17
elc&ion. Firft, ekdtion is in the will, thisis in the vnderftanding; Theft things which thy counfell hath predeftintted. Secondly ; JEIe&ion is onely of the end, this is of meanes alio. Thirdly,- that is fea- tcd in the will oncly, this primarily in the vnder- ftanding, in the will by participation, in fo much as the will doth accept ; for fliould Gods wife- dome (hew meanes which would effectually worke any things if his will fliould not accept of them, he could not be laid to predeftinate any thing by them.
This predeftination is two-fold, according to his ends : The firft is an aGt of counfell, (hewing or preparing meanes whereby his grace in fome (hall be glorious ; and of this onely here he fpeak- eth, as is plaine in the Text : He fpeakcthofit as a benefit in Chrift , as it refpcð pcrfbns elect, *vcrfe$. as it hath his terminus adoption. Thefe- condis, an ad of counfell, accepted of his will, which doth (hew and decree the being of all fuch meanes, by which his iuftice (hall in fbme perfons be glorious: Thus Fulgeniitts doth make predefti- nation, not onely a preparation in his eternal 1 dif- pofition of things which he did fore-know himfelf e about to worke, whetherin mercy or iuftice; and the Scripture doubteth not to fay, that God did predeftinate all thofe things done to thepcrfbn of ourSauiour, then which the Sunne neuer faw vi- ler. The Fathers doe define Gods predeftination in euill things by fore-knowledge, onely to fhew a differencebetweene the working of his prouidence in good and cuill,i**.that he doth not worke thefc ' 3 by
Aa$4.i&.
ii8
EpbefiansyChsup.i
Vbr.'v
by himfelfe, or by command, or by concurring ef- fectually to them, as he doth to good a&ions.Now that which is fpoken refpe&iuely, muft not be ab- folucely taken, neither neede men to feare the vfe of fuch phrafe, which God himfelfe hath not decli- ned : But inou^h of this for this place.
Touching the third point, Adoption ; it noteth the fame matter for fubftance, which was the end of Election, euen glorious life with God ; but it includeth further, a dignitie or fbnne-ftiip which doth intereffe vs in fomc fort to life of glory ; and loose as the royalty of a Lordlhip, maybe diftin- guifhed from the Lordlhip it felfe, though they goe together; fo may this dignity or title of fonne- fttip from the inheritance it felfe, which doth goe with it. By Adoption then, he raeanethhere the dignitie and glory of the fonnes of God, vnder what maine benefit, whether vnder iuftificatiorr or glorification, it is robs concerned, I will (hew af- ter in vnfblding the Do&rines. The fumme of thefe two V*rfesj& in larger terme of fpeech, as fol- loweth : Bleffed he Ged, who hath blejfed <vs in Chrtfi wnh all /pirtiuall yiefimg ^ as for example : Who hath elefted vs, and not oncly chofen vs to the end, but hath (b ordered all things,by an eternall difpo- fition for vs, who beleeue, that they (hall bring vs to that dignity and full glory of the fonnes of God, which is both begun in vsherc beleeuing, and is aifo to be accomplilhed hereafter through (Thrift ; and this he doth, not looking out of himfelfe to any thing fore-fecne in vs,but within himfelfe * my meaning is, out of his metre gracious pleafure,that
thus
Ver>5-
Predestination.
21
thus his glorious cternall grace might be magnifi- ed, out of which this grace floweth, that he hath now in his time done vsfauour, and made vs ac- cepted in his beloued. FirA it is to be marked in the order that God doth to our conceiuing; firft loue vs to life, before the meanes bringing vs to life are decreed ; This is the order, in which we are to conceiuc that one fimple aftion of God which worketh our faluation : Hereeledion is the firft in this enumeration /Wmaketh,and,£*«*.8. 39. Paulkttcth fore-knowiedge before prcdefti- nation ; and when the Scripture (aith, we are elect- ed to/ife> through faith and holinejfey at the way ef U/e-y needes mult the end be firft in order of nature, before thofe things which ftrue to the end. As it is with vs, we firft are at a point concerning the end,btfore we feeke meanes which leade vnto it^as I am firft at a point to Write before I take in hand Pcn,Inke,orPaper.Buthow may God loue to life, fuch who are now the children of wrath, and not eligible to it? He muft firft make them louely or e* ligiblc}then choofe them to life. Ianfweresltisone thing to loue any fb, as that I will bring tuem to life by iuft meanes ; another thing to Joue any fo9 as immediately to communicate lite with them; In the firft fort, God may loue thofe who arc finners before him; the latter cannot confift with his wrath in fli&ing death: And thus he did loue them before the giuing of Chrift; So God lotted the world, that hegauehtt onely begotten Sonne ; that he fpared him not , but gaue him all to death for vs. This is to be marked, againft them who make
I4 God
OtteB,
^fr
I to
Epbefiansj Chap.
V*M
D*&
Sod firft decree the giuing of Chrift to death * of faith and perfeuerance to Comt , before hee make either inward or outward ele&icn of them.
Obferue fecondly } That God hath not oncly chofen fome,fcut ordained effectual! meanes,wbich (hall moft infallably bring them to the end , to which they are chofen. Such whom he hath fore- knowne, raarke, fuch he predeftinated ; not all, but Ibme areforeknowne : God hath fee an order of meanes, which fhall bring them to glory: Or looke as when God appointeth any to liu« forty, fifty ycares, his prouidence in nature doth fb worke, that eucry thing from a mans firft birth to his laft breath, doth paffe him on to this period preordained : So thofe whom God hath appoin- ted to that laftfinall end of life fupernaturall, his fupernaturallprouidcnce doth fo worke, that all things dec after a fort confpirc and worke to that end : Euen as we doe nothing about any thiag,ftir- thcr then the ends we haue do moue vs to worke.fi" we look at the things before our callings,or after, we fliall findc this true, though they worke not in the fame manner^fome promoting it dire&ly by them- felucs, feme by accident occafionally : Before our callings, the good things we haue our felues in our felues, or which we fee,or haue giuen vs in others, they perfit vs to faluation:When God doth call vsj the good things we haue our fclues, in our felues, make vs admireGods bounty and patience, when we fee what wee were when hee fhewed vs that kindencfTc -> Yea, they are after our callings, difpo- fitions, andhelpcs, which makevsfcruc God with
more
V e r,5 . PredcSHnation.
more facility and fruitfulneffe. Some complexions and conftitutions are ftrrc more accommodablc inftrumcncs to grace now rcceiucd, then others. The good we fee in others, we glorifie God in it,in the day ofourvifitatioii, though we fcorne it for the prcfentr the good giuen vs in others, is often ordained as an antecedent to our conucriions, as when God doth giue vs louc in the eyes of fome good man, ftirre him vp to pray for vs ^ Thus v>**ifr*thinketh that Steuens prayer was ordained of God, as a mtane to worke Sauls conuerfion. The cnils we know before our conuerfions, work to this end likcwifc.-The lailors affrightment God had ordainedasamcanestomakehimfeek out of him- felfe:Sothe fickncffes which werevpon manyin the Gofpcl.maiicthemfeekoutto ChrifbSo the defor- mity which befalletU fbmc,thc infirmitics,the feares ck'griefcsofminde which follow them,though they know not why, fas we iay^ nor whercfore,are often difpofed as occalions of their grcateft good,of pre- ferring them from many fins rNay,the fins they )i- uedin before thcircalling,Godmakcth them occafu onally worke to this end;For,aftcr our conuerfion, they makevs more to loue, as Jltfirftmore humble and mercifull, as Pauls perfecuting, more diligent in well doing, when we were intheflefli, Rom. 6. Euen,as the art of the Apothecaric maketh Vipers into Treacles ; fo doth our God, Now when God hath vifitcd vs, we proue then by experience, that our good which he giuethvs in ourfelues and o- thers, whether it be fpirkuall or tenaporall .-yea, theeuill we fuffer, whether of fin ne orof punilh- j
meat, '
111
12-3
EphefianSiGhzp,
i.
Ver.5.1
Fpi.
Ads 17.21.
ment, whether the puniflament come immediate ly from God,or mediately from the hands of men; that nil I %, are ordained to carry vshome to the end, vnto which lu hath chofen vs. In the good things we finde to ik pe vs, it is more apparant, then thar we needeto fpeake of it; in good gifts which wicked men haue, they are often predefti- natcd for ou good ; Bacn as Carriers haue money often, not for tiiemfeiues, but for thofetowhom they are lent; So men vnianftified haue golden gifts, fometimefii the lake of others, t© whom they are lent.. Our finnes and euils wee fuftaine, God doth euen vie them as Phyficke to our louies, and hcprep:ueth wicked men often to doe that by hischildreji, vvi^chthofeoftheskuiieTiedoe by a vefleii whenicisrbule, euen 90 fcourethem from their ruft: Elici as 1 r>r:deitinated his Sonnes fufferingb; ip(W 3 1 ;, v»om he hath predefti- nate, that we th u;n oc uk<; to his Sonne, as well m fiiffe.rings ■: m :hry. Saint Paul proaeth, that to the called, a-: • -J.ingro Gods purpofeoflife, all things did woik together vnto good; and hee proueth it hence, becaufe God had predeftinated them. Now ir Gods predeftination did not con- triue euery riling befalleth vs to this end,his proof e were vn Sufficient.
The Vfe of this is; Hath God ordained meanes by which his (hall come vnto the end, to which they are chofen , then how doe theyreafen, who will fay ; If they bepredeftinate,then though they iiue neuerfo, they (hall be faued? God had gteeq iWthelifeofallin the flaip, yet when the fliip-
men
Ver.5.
Predestination.
i*4
; men would haue left them, Paul telleth them ; jj I theft men bide not t* thefhip^ye cannot be faued jGo >ds decree doth fteblifh meanes, not remoue them ; Thus we might refute meate in heaith,nudicine in fickneffe, and fay7/i long as Goi hath appointed vs to liue> wejhall Hue : The diucll teacheth men in out- ward things wholly to diftruft God, and relye al- together on meanest in thefe fpiricuall things, he maketh them lay all on Gods mercy and purpofe, neuer taking heede to meanes.
We fee it is hopeful], where God giueth meanes, which bring to life* where he manifeftcth that wif dome of the Gofpell, which is a meane predeftina- ted to our' glory, that God hath there a gracious worke toward fome : While a man doth carry Reapers further into his field , it is a figne hee hath fome Cornc to be inned ; So is it with God.
Let vs labour to acknowledge God and his moft wife orderjn all things which haue befallen vs. If wefinde that our courfes before our conuerfions,8c the things befallen vs fince, haue brought vs nee- rer God, then it is a feale to vs,that we are the pre- deftinated of the Lord jthofe whom he doth bring nearer him by meanes in time, thofe he did prede- ftinatetodrawtohimfelfeiniuch order, from all eternity : We will fay in choller,when things come croife vpon vs, Now 1 'was or darned toil, Jthinkeit was my deftime: But happy is he, who can by euent leame to fee how God hath deftinated before-hand euery thing for his good.
Obferueof whom we may fay this, that they I are
Vfei.
W*
DoCl.i.
ii4
EphefiansjGhaip.
i.
Ver.5.
are predeftinated, euen of fuch as haue beleeued, and are ftn&ified $ theperfons which are ordained to life and predeftinated, they are called, that is brought to hauc a true faith,and iuftificd, and they (hall be glorified. This chaineof foure linkesis, fuch, two wherof are kept with God in heauen,two are let downe into earth, asitwerej This chaine is fb coupled, that whofoeuer are within thefe mid- linkes, arc within the two vtmoft alfo. While a man carrieth a frame or plot of this or that in his minde, we cannot fay what is his meaning, but when hce now doth execute it, then we know what he had predeftinated, and afore-hand defigncd within himfelfe. When God doth lay the foundation of faith and holinefTe, fuch as fhallneuerbe fubucr- ted ; then we may know that he did predeftinatc in his time, to worke a glorious worke in fuch a perfon •, How precious then is this faith which pu- rifieth the heart, which doth let vs be able, euen to reade our names written in this predestination of , God, as abookeor regiftcrof life 5 which maketh vsdifecrneour feluesin that ftate, that all things fhall worke for our good? euerywinde, euen the crofTeft, flaallhelpevstothehauenof true happi- ncfTe. I know faithfull foules cannot al waics finde this comfort, becaufe they finde themfelues vvorfe, richer then better, for many things which betide them ; but we maft not be difmaied , things worke togecher,whcn thou feeft thelaft with the firft,then thou (halt fee that harmony which is in all, for thy beft good. A Phy fitian doth with one thing or two, make that man more ficke then cuer, whom yet at ^length
V*M-
Predefiination.
1*5
length he moft comfortably hcaleth : But what I ipeake of this circumftance in the former Vcrfc may hither alio be reduced. Onely let vs endea- uour to know our felues predeftinated by him, for ^* this is our ftrength. which catinot be ftiakcn, when we know that God hath determined and contri- ued fuch mcanes as (hall infallibly bring vs to glory ; this knowne, we may fayylfG$dbe with w, wbfifoatl be avainft vs ?
That we (hould be adopted thrtugh CbriJl.^Ob&rue D0ft. what God hath determined to bring vs vnto before i all worlds, euen to this, that we ftiould be his chil- dren; tho/e whom he predeftinatetb, hec doth or- daine they ftiall be like his Sor\nt>Rom 8. like euen in glory, as well as fuffering, like in being Sonnes, as he is a Sonne \ like in bauing a ftate of glory fit- ting them, as he hath glory , fuch as is fit for him the Head or firft borne of vs. For this caule, Heb. 1 2. ver.i i . the predeftinace are called the Church , of the firft begotten , who are written in heauen, j becaufe all Gods chofen are by thispredeftination appointed to this, that they ihall be Sons of God : Euen as great men appoint with themfelues fbme that thinke nothing of it , that they ihall be their heyres, and doe adopt them by this mcanes chil- dren to them : So God did within himfdfeordaine ofvs that wee ftiould be brought tothiseftate of being his adopted children. For our better vnder- ftanding this matter, three things (ball be opened. I. What this Adoption containeth in ir. 2 Through whop* wee come to be adopted. 3. In what order we doe receiue in time this Co great benefit , or to
what
iz6
Ej>beJians,Chaij).i. Ver.5.
j what benefit this is to be reduced, whether tt> Cal- ling, iuftification, or glorification.
tforthefirft, itconccineth the dignity of being the fbnnes ol: God. 2 The inheritance of light, or the diuine nature begun here, to be perfeded here- after: forthefirft,fee7<^# 1.22. ilohn^.i, Hee I giueth vs this digmty,(heweth vs thi* loue,that we ■ ihould be called hi3 children ; not that we are chil- dren as Adam was, who becaufe hee was produ- ced in the fimilitude of God, might be called a Sonne of God , but fonnes through a myfticall ; coniun&ion with Iefus Chrift that naturall Sonne of God.
j Secondly, we haue the inheritance of light, or a
I diuine nature,whichttandethnot infuch a life of
! God, as \^Ad&m had , which was a knowledge of
God oneiy as a Creator of all things, and a righte-
' oufneffe and holinefle which were in order to God
knowne onely as a creator, not fuch a life as may
fall away , but a life which ftandeth in knowing,as
an Author in Chrift,of fuperadturall grace; fuch
righteoulhefle and holines as are ia order to God,
as now made manifeft in Chrift Iefus* fuch a life as
(hall neuer haue end,according to that , thofe who
are borne of God cannot finne, for the fee de of God abi-
dethinthem.
Thirdly, all that glory wee Iooke for in Hea- uen, is comprehended in this adoption , Rom. 8. Wee ex f eft our adoption' \ eucnthe redemption of our bodies.
Now wee come to haue this executed onvs by faith on Chrift ; iotjfomary a* beluued, to them
it
Ver.5.
Predeftination.
117
// is given to be hts children , fonnes and daughter si vpon our mariage wili the natural] Sonne, wee come in the place of fonnes and daughters alfo : Buc tor the ordcr,in which vvereceiue this dignity, it is fbtnewhat doubtfull, whether when we are iu- ftiiied, or when we are glorified. To which I an- fwer briefly, that it belongeth to our glorification, and is to be recalled vnto that head; fbr,Redemp- cion which is put for Forgiuenefle of finne and iu- ili ft cation, when it doth not note out our ftnall de- liuerancc,this redemption is made to goe before it, Gal. 4 • 5 . That he might redeeme vs who were 'vnder the Law* and that we might receiue Adoption. Befide iuftification doth nothing but fentence this of me, that I am iuft before God,fo as to receiue life from his grace. Now to be iuji is one thing, to be recko- j ned afon another. Againc,tfris adoption is called j by the name ofa dignity,or eminency, yea glory it : , „, felfe is called by the name of Adoption, Rom. 8. Way ting for our adoption •, euenthe redemption of our bodies: To omit that , Rom.9.4. thofc two wor^s > Adoption & Glory may be put for one thing, vix>. Glorious adoption: For,the Arke is well compre- hended in that head of feruice^ as a principall type belonging to the Law ceremoniall ; and looke as I notonelyadlually topoflefle theking^ome, but to be heyrcapparanr of it, is a great poi.it of glory, fb the dignity of adoption, adopting vs as formes , and heyres apparant of the kingdome of heauen,is a great part of glory , as well as the inheritance it felfe. There are but two things of moment which IknowtobeobLdtcd.
That
1x8
%<$<
Obte&.l.
%efp.
EpbeJianSyGhap.i. VeM*1
That which we haue immediately on belieuing^ that bclongeth to our iuftification : buc belieuing wee haue this priuiledge, nothing commingbe- twtenc, John un.
The fecond part of this reafon is not true , and the proofe is vnfufficientj for though we be adop- ted.beleeuing on Chrift, which the teftimony voy- deth , yet it folio weth not that we are immediate- ly adopted, nothing comming betwcene our faith and adoption. Wee are faid to be faued by faith, tohaueeternall life belieuing, yet betwecne faith and life, unification mufl: be concerned, fbheere alfb.
The fecond reafon is; that which giucth vs a ti- tle to life,that muft be a branch of our notification to life:But our adoption giuethvs titie to life. To thefirftpnrtlanfwerewith limitation thu^That , which giueth vs title to life,betng it feifecocircum- I ftance,nor part of life, now executed in vs : But Co adoption doth not, which is thegiuing of ife,in re- gard it maketh life now ours , as an Orphans lands are his -y ours, as who haue ther%ht to it, but are not yet actually poffdled in it. Should not the propofition be limited as 1 haue faid, it would proue,that the giuing of the fpirit bclongeth to iu- jftification, for that doth giue me right to life,as an earned penny ,or part of paiment,doth giue a man right to challenge the whole fumme: This benefit then is fitly couched vnderthatlaiiofourglorih- cmoniRom.&. whom he predejiinated he called \whom he called he iu{itfiedy whom he tajhjied he glorified^ in this manner executing their glory : Firft he giueth
them
Vbr.5*
Predcftinatien.
it?
them of grace, the dignity of fonnc-ftiip, and fo a ] right to glory, and after hecdoth actually poffeflc | them of it $ thus glorifying thofe whom out of grace he had iuUificd, to the rcceiuing of life from him, as a gift of his rneere grace.
This chen being, that God did before all worlds difpofe the meanes whereby we that are his fliould be broughr to adoption ^ how fhould wee admire this Co great grace which we found in his eyes from all eternity r Thou beleeuing foule who by faith art married to Cbrift Iefus, thou who haft receiued the fpirit, which maketh thee call AbbA Father y the fpirit of this Adoption, what is this now wrought iff time, but that which God did preordaine before all time, euen thy Adoption through Chrift? See then what loue the Father did beare thee,that thou flbouldeft be made a Sonne,admire it. When Dauii was told of matching with Sauls daughter , what J faid he,fe*mcth it ajmdll thing t$ befonnein Law to a King f And (hall it feeme a fmall matter to vs that wee are now, according as wc were prcdeftinated, that wcare fonnes in Law, adopted heyres, ioynt- \ heyres with Chrift of the kingdome ofgtory I
We may fee hence what duty wee owe to God* ! ! we I fay whom he hath now adopted for his chil- dren, euen as of grace, he did predeftinate. if J be a Lord , -where u myfeare i if a Father, where is my honour ? Earthly Parents , the greater things they I raeane to leaue their chiidren,the morethcy expeel: allobfequious and dutifullbehauiourftom them* fo doth God from vs j the greater and more excel- lent condition he hath appointed vs vnto,thc more
K he
flirt.
IJO
Efhefianiy Chap, i . V* R.5 .
Dotl.
They make grace belong- ing Mdtftimtm dei predeftinan • lis ebvtntiiy non ad terminum tleClionkt
he doth challenge from vs till foch care and ducty as may declare vs not vn worthy Co great fauour.
Secondly, that we are predeftinate to adoption ; Obferue that the life which God hath ordained by meanes prepared to bring vs, is a life comming im- mediately from his grace, that life which is a con- fequent of Adoption, yea called adoption it feife , that which accompanieth fonnefhip is an inheri- tance \ that life cannot but come from the free grace of God our. Father: Adoption andfbnneiike inheritance are not things purchafed by contrafr ofluftice.but are freely vouchfafed: Behold what hue the Father hath/hewed vs> that wejhoutd be called his children, 1 John 3.1. Ergo, life is called a gtftoj Gods grace>Rom>6.'vlc. And chat which God will do about his children in the day of iudgmenr,is called mercy, a Tim.i.TheLordfljew Qneftfhorm mercy in that day. This is to be marked againft the Papifts, the firlt force of their error in the matter of merit beginning here. For they grrfnt this proportion truc,thatGod doth out of his grftte predeftinate vs to life; but this they will not admit, that God doth predeftinate vs to life , which fhall come immedi- ately from this grace. Now to conceiue thus of predeftination* is to take away ail the grace of pre- deftination. For to choofe one out of grace to haue this or that hee fhall well pay for, is grace not worth God haue mercy \ As they fay this is
trace, when he might haue chofen others,& left vs, e did take vs, as who fhduld haue life purchafed from his Iuftice. Ianfwer,here is an a&ion of liber- ty,to rake one before anotber;buc while this is it to
,- which,
Ver.5-
Predestination.
lit
which I am taken, <vi&. to haue a penny-worth for piy penny, there is no grace at all (hewed me. For when actions are defined according to the obieft gbout which they are conuerftnt , if the obieft of life haue not grace in ir, there can t>e no grace in e- le£Hng to it.
Secondly , prcdeftination fhould be an inter* medled ailion^partly a preparation of things Qod would doc out of his grace, as of calling , the firft iuftificacion according co the Papiftsj partly a pre- paration of things God would doe out of Jqftice,as of our glorification.
Thirdly , this makethallthatGoddotiioutof grace, tend to this end,that his lufticc may be glo- rious in giuing life : We read the contrary ,that iu- ftice fliutteth all vnderfinne, that grace may be glorious in all ; this wee reade not, and it were ab- furd to thinfce it, when all his iuftice doth in repro- bation tendto this end,that the riches of his grace may be more difplayed.
Fourthly, the life ro which wee are prcdeftina- ted is here included in this .word Adoption ; it is called a gift, an inheritance; it isheere faid to be at- tained through Chrift,!^. favfrit; As (inne reig- neth to death , Co doth not the righteoufnefle of Chrift to life ; But grace by Chrifts righteoufnefle reigneth vnto life, the immediate caufe ergo of life, is Gods grace; for the immediate caufe of death is finnc $ and God is Aid to haue made Chrift euery
The Papiftf make lite frorr
thing to vs, that our whole reioycing might be in J grace rtmou, God, (hewing vs grace through him : not that we Xml\tuSA might be able to reioyce in our.fbLues, as now rein- ! immtdi**
K 2 ablcd I
13*
Dott.
Epbefians-, Chap, i . V e R.y.
abled todeferue from itiftice throgh him: this then is to be held as a principle of great moment , that the life to which we are chofen and predeftinatcd, is a iife immediately flowing from the graceof God: For this doth (hew that the iuftifying righteouP neffe which God doth prepare for vs, muft befuch that God may vpon it reckon vs iuft from his meeregrace,to the receiuing of life from his grace. But heere is no place to enter the do&rine of iufti- fication and merit, the which wee (hall haue fit oc- cafion to vnfold hereafter.
Now folio weth the manner, [within himfelfe(] that is, according to the good pleafureof his will: The flrft phrafe I rather readc thus, beeaufe in that wee are faide to be ordained to adoption through Chrift, it doth intimate that we are ordained to be children to him>and beeaufe he would rather haue laid, who hath predeftinated ^vstobe Semes throxgh Chrift, to him/el fey then to adoption through Chrijkto himfelfe : but it skilleth not how we take it , feeing the latter words doth fufficiently ground the in- ftru&ion to be gathered.
Obferue, that God out of his meere good will doth determine both the end, and all the meanes by which hce will bring vs to the end. If God doe choofeand predeftinatc vs to life, beeaufe that hee doth forefeethat we will (b vfe his grace as to per- feuer in beliefe by meanes of it% then muft hee call vs rather then others, beeaufe he doth forefeethat wee will vfe his grace offered well, and concur with it in manner forenamed. For Co farre as forefeene confiderations moue mee to take any to the end of
life
j V^M. Rom.}, cleared*
i33
life, fo farre they moue to intend and execute the 1 meanes which muft bring to life. But the Papifts themfelues in this are found, who hold, that there- fore God doth freely ordaine vs tp the -end, ^and that he doth therefore freely-call and iuftifie vs 5 hi- therto they grant grace, euen in the execution of Godspredeftination, and-itmay be prooed by Scriptures : For in calling, two* thing* may be marked, i . The fending his word. 2. The work- ing with it by his fpirit : now he doth both thefe out of his free pleafure; For the word hee doth fend it to thofe whom he doth fee will leffe profit by it then others ; if the things done in thee, had beetle done in Tyrus and Sidon^^ would atieaft^hauehum- bled themfelues «*.Niniuie-fifo repentance^ E&ech.^ . 1 fend thee not to a people of a ftrange tongue, they would hearetbee, but theft will not heart thee. Now he teacheth inwardly no leffe freely. Luke 10.2. Fa- ther, I confeffi thou reuealeft theft things to babes, and hide ft them from wife ones, euen accordmg to thy good plea fur e. Therefore Paul faith, 2 Tim-. 2. 9. Hee hathcalled'vswithaholy catling, according to his pur- pofe and grace : Now if God doe call vs to faluati- on without any thing fore-feene in vs, it cannot be but that hee didordainevs to faluation without fore-feeing any thing which might moue him vn- to it; this is taught^ Rom. 9. that the purpofe of God,is according to election, that is, free/ depen- ding on him onely who calieth vs to glory, not on any thing in vscalled. The reafbn why God (hew- eth mercy, 6r hardeneth, that is, denieth mercy, is his raeere will ; That as the Potter hath nothing
K3 but
t
134
Ephejiansy Chap.
VbR.->.
cleared from falfe conftru- dions.
but his pkafurernouinghimto appoint or make ofthe/amelumpe veffels to fo diuers ends ; no more hath God : And here it (hall not be arniffe to cleare that Scripture fromforne mifcon ft rudtions which bade beene made, obfcuring the true mea- ning of it to (ome vnderftandings.
" Some make (the purpofe of God) verjc 1 1 . to "note out fuch a purpofe by which God deter- "mineth to choofe out to life, fuch whom he " doth fore-fee, will feeke it by conftant faith in ? his promifes9reiefting others from hfe,who feeke " faluation by their ©wne righteoufnefle in the ? workcs of the Law ; This conftru&fon floweth " from a former errour,<w*.that the Apofile in this "paflage of Scripture, from the Cixt<ver/e downe- " ward, doth fpcake of the Iewes taken & reie&ed, " not as perfbns, by carnall generation defended " from Abraham, but as perfons who feeke falua- " tion by cleauingto the promife, orotherwife by " workes,according to the tenour of the Law. c< This likewife doth prefappoft that thofe Iewes, " whole obie&ion Paul preuentcth, verfe 6. doe " by the word of God conceiue the word of the co- " uenant legally in this manner 5 What then ? if we " be reie&ed from faluation , who leeke it by " workes of the Law, then the word of Gods co- "ucnantis come to nought: Which Obie&ion, "they flaould fteme to make by occalion of the "former Do&rine of iuftihcationi but in all of " theft, and in all inferred on them, i^irmimus is " deceiued 5 For it is not the do&rineof iuftificati- "on fo much, as the do&rineof Prcdeftination,
Cl which
Ver.5.
Rom.}, cleared.
*35
* which in the eight chapter went before , which u raaketh the Apoftlc enter this difcourfe : For he " hauing taught in the former part of the Epiflrle, " Rm.^. that thofe who traced the fteps of Aha* " hams faith, were his children ; and in the Chapter ,c next before, that fuch whom God did fore-know "and acknowledge for his people, they were pre- u deftinated and called tofaith in Chrift, cuery one €l might be ready to gather that the Iewes; for the iX body of them were not acknowledged of him as " his people, becaufe they did fet themfelues ftifFe- uly againft the faith of Chrift, and therefore they "werenotthelfraelofGod, the chofen feede of "Abraham, the people whom God did know be- " fore ; and this is that which he leaueth to be ga- " thered in that lamentable preface, Rom.g. from " the firft to the fixt tverfir *viz>. that a great part " of the Iewes, carnally defcended of Abraham, <c are reie&ed now from being the people and IP- *< rael of God, the feede with which God had pro- IC mifed his prefence and bleffing.-Compare Rom.8. il 29. with Remp.d.j.Rtm.iiJS. he fpeaketh not <c of a rde&ion from righteoufnefle and life, befal- " ling fuch as followed faluation by works,for thus " were the greateft part al waies reie&ed, when yet ! " they couldnot be faid reieftedeuer before,in this " manner which did befall them,and is here lamen- ■ a ted : This reie&ion intimated, he preuenteth an j " obieftion, which (bme mighrmake againft it, in !athis manner: That which would make Gods <l word to Ifrael, and that feede of Abraham fru- . "ftratc, that isnottobegranted:But the reieftion I K4 J^ of
i$6
Epbefianf^fSh^ i. V E M .
"of the Iewes from being Gods Ifraell, and the a feede whom he will bleffe, maketh his word in "vaine, £/*£*, The rcafbn which confirmeth this ^aff&mption is to be gathered from the Apoftles u anfwer $ fuch as the Ifrael, whom God hath lo- " ued, and chofen, and promifed to bleffe for euer, " fuch cannot be reie&ed, but the word of God g will be made fruftrate; but faid they,we are Gods u KvadjWeareJ&rabams feedev which are plainely " to be gathered from verje <5. and 7. From thefe " circumftances, well marked, we may fee that the tg word here meant, is that word which opened " Gods gracious elcdion of this people, to be his "people and children, and which promifed his •l perpetuall prefeuce with them, and blefflng to- " wards them : The word here meant, is fuch a " wordastaketh effeft in that part of the Iewes " whom God did know before, andisftill made " good in them j but the word of thekgall coue- " nant is abrogated to all the chofen of the Iewes. " Secondly y leremk declared the word of the le- " gall couenant to be made in vaine,yet did not this " giue place to fuch an obie&ion, that Gods word u to his people was made of noneeffeft.Againe,the " Apoftle his anfwere was direft, the word is made " by mans finne in vaine; and to haue informed tc them in the true end of the word ofthe Law,and " not to anfwer them, that the word of the Got " pels couenai)t is iiot fruftrate, when they obieft, " that the wor.d-et the couenant ofthe Law is come tc to nothing; this were but being asked of Chalke, "to anfwere of Gheefe. Againe,we fee that Paul
"doth
V em. Rom.}. 'chared.
>37
" doth not intimate the reie&ion of the Iewes, as " fromrighteoufnefle and life, as they were fol- " lowers of the law, which is a point he commeth " to in the beginning of the next Chapter ; but he "confidercth thern,as part of Ifrael, and thefeede! <c of Abraham ondy: for had this beene the thing " in which they grounded themfelues, if thofe " who follow the Law be reie&ed, Gods word is "come to nothing, then fhould not /Whaue an- swered, all who are from Ifrael, are not Ifrael; " all who are Abrahams feede,are not children; but " all who follow the Law are not the true Ifrael to " which God did tye himfeife by promife. Second- ly j Itispiaine, he intimateth their reiedion, as " they were the people of the Iewes, as they were "denominated the Ifrael of God, which may be cc gathered from the firft Vcrfe of the eleauenth u Chapter. Hath God catt away hu people t God for- u bid. 1 am an Jfraelite, of the feede of Abraham, " of the tribe of Beniamin.Thirdly, No godly faith- 4< full ones could thinke the word of God falfifi- " ed ,if fuchas did feekeiuftificationin the Law by "theworkes of it, were reieftedjbut the Apoftles "and godlieft a while were cxercifed with this " doubt, they could not fee how it could ftand " with Gods word, that Ifradl fhould be forftken , tc and the Gentiles called: It is certaine therefore, " that he doth intimate the reiedion of the Iewes, "as thofe who had beene the Ifrael of God, and ct fecdeof Abraham. The Apoftledenieththerea- €t fbn on which they thought their reieftion a thing " which could not ftand with the immobility of
"Gods
■3
EpheJians,Gha$.i
Ver.5
" Gods word. Heanfwereth theaffumption of the cc latter fyllogifme, by diftinguilhing of Ifracl and u children; denying that all Ifraelites are that K- u rael to which Gods word belongeth ; or that all " Abrahams fecde are thofe children whom God u adopted to himfelfe,^^ 7.but fuch onely who " were like lJao£$ Firft, begotten by a word of pro- " mife, and partakers of theheauenly calling: The " reafbn is to be conceiued in this manner ; The u reie&ing of fuch, who are not the true Ifrael, "nor belong not to the number of Gods adopted u children, cannot (hake Gods word,fpoken to K- c< rael and Abrahams feede : But many of the Jfrae- "lites and Abrahams kzdc, are fuch to whom the word belonged not, Ergo, The word of God is firme,though they be reie&ed. This affumption is propounded in the end of the fift and fixt <ver- " fes. Secondly; Ic is proued to the fourteenth " <ver/e. Here Armintus hauing prefuppofed this " word the word of the legall couenant, and this "reie&ion of fuch as fought righteoufneffe in " the Law ; he thus taketh vp the argument.
J f the word re/pec? the children of promifey
then it isfirme% though the children of the fiefi
arereieffedx But it cancer neth children of the
promifejbat Uj?clecuers\ Ergo,tf kfafejhough
iujliciariesycbtldren oftheflcfi) be reiecled.
cc But this affumption is no word of it in Armi-
"w/^hisfenfe,hereexprefTed : For though chil-
" dren of the flefh in forne other Scripture, doth
11 note out iufticiaries jeeking faluation in the Law,
"yet here the literall meaning is to betaken; a
<c childe
cc
cc
Ver-5
Rom.y. cleared.
3?
"childeofthe flcfti beingfucha one who defcen- "dethfrom ^Abraham according to the flefh ; for u it is moft plaine,that thefe did make them thinke " themfelues within the compafle of the word, bc- •c caufe they were Ifraelites and the feeds of Abra- "haw, in regard of bodily generation propagated "from him ^ and Arminitcs doth decline that, in " obie&ing and anfwering which this dtfcourfe "conlifteth? Befide that, though the fonnes of u the flefii may fignifie fuch, who carnally, not ? fpiritually conceiue of the Law, yet the feede of ■• Abraham without any adioyned, is neuer fo ta- u ken. The affumption which is to be proued, is c< this 9 That many of Abrahams feede, are fuch to " whom the word belongeth not: The word which " belonged not to ifmael and £/2*,but to Jfaac and " lacob onely, and fuch as were like to them, that u word belonged not to many of thofe who are " the feede of Abraham, and Ifraelites : But the f1 word (hewing Gods loue, choife, adoption,ble£ u fingof I/rael, and Abrahams feede,belonged not u to EfaUy ifmaely and fuch as they were, but to l* "faac and Jacob. Here Armimus hauing thofe le* "gall iufticiaries, thus ga there th his fillogifme.
Ifmael and Efau were types of fuch as fought iujiice in the Law : Ifmael W Efau were re- ieffedi Ifaac was reckoned in the feede j Ifaac Was a type of the children of the promt fe ; Ergo, the children ofthepromije are the feede. Ifmael wo* not in the feede, but Ifmael was a type of all j whofoupht righteoujneffe in the Law of all tlx children of the fie fh ; Ergo, the children of the fleffi were not in the feede. u The
140 BphefianS)Ghaf>.i. Ver.5
" The conciufions are true,buthot pertinent to " this fenfc* for the children of the flefla heere are "thofe onely who in courfe of nature came from « Abraham : the children of the promife thofe who " were Co borne of x^Abraham^ that they were in " ifaac called to the heauenly benedi&ion. But in u laying do wne this rcie&ion of Efav from benefit u of this word , belonging to the feede and taking <c of lacob, he fheweth plainely, that it is not a "reletting of thofe in Abrahams feede, who were <c iufticiaries as iufticiaries,becaufe that Efi» was re- * ie&ed before hee was borne, or had done good "oreuill, from part in that word made to Ifrael "andy/S^, taken to the heauenly benedi&on be- " fore any thing which might moue thereunto: " marke,£rgtf,in the 101 1 . i a.i 3<<xw.riiree things. 11 Firft, the equity ofEfatt and lfaac in Parents con- " ception, merits, demerits, onely in birth Ejau " had preheminence. Secondly, marke the word " C*/»<r,fignifying the elettion of the one;5c calling a him to the heauenly inheritance, with the reietti- " on of the other?which is laid downe,wrfi i a. 1 3, "Thirdly, Marke the end, why Goddidchoofe " and refufe, before merits or demerits in the end " of the 1 1. verfejby a Parenthefis, <vk>. that Gods " purpofe according to his free elettion might a* U bide for euer,while it depended not on workes in " men, which are changeable,but on himfelfe,who " freely calleth whom he wil to this heauenly glory. " The (cope of this example is the fame with the " other, wx>. to proue that all of Ifrael, and all the " feede of Abraham were not fuch to whom the
" word
V*V)-
Rom. y. cleared.
141
" word declaring Gods free Ele&ion and Adopti- ■ on to the heaucnly inheritance belonged.
That word which belonged not to Efiu, but to Iasoby that belonged not to many of Abrahams feed, . j & by confcquencc that may ftand firme, though a multitude of Abrahams feede be reie&cd: but the word declaring Gods ele&ionj&c.But the Apoft?e doth lay downe the manner after which the word choofing and adopting Ifraell, rcfufing £/i*,was giuen forth, wj&, that it came without refpeft of good or euill, which might mouc vnto it, that hee may prcuenta fecond obie&ion which the Ievyes might make from their ownerightcoufneffe, in re- fped: of the Gentilcs,finner$;for they might thinke I it impoffible that Gods word could ftand with re iedling them,who were righteous in companion of the Gentiles receiued ; for hee conceiued this in- cluded in that querulous obic&ion: Firftis Gods induration a caufe why hee is angry with vs ? Se- condly , can he be angry with vs who are hardned by his vnrefiftable will I Thirdly, can he be angry with vs iuftly I The Apoftle in this ai. <v er. relleth j vs, that that induration is not the caufe of Gods a'nger, but anger of induration jfor none are hard- ned but veflcls now of wrath, by their owne de- | feruing. i.Saith he,God beareth them with much \ patience, and doth not harden them by wi 1 irre- j fiftable. J.God doth it for raoft iuft ends,and thus Jareddition might be framed, faith he, a maim ad minus : Shall the Potter haue fuch abfolute power in his clay , and fhall not God haue power to de- cree the hardning of thofe who iuftly deferue it I
andj
i^z
efians ,Chap.i. Ver.5.
j and that with fuch a will as doth expeft with much
I patience their con uer (ion, and all for theobtaining
jofmoft iuft things: But for this latter icisplaine
i the argument of the Potter is nfiri QTmmr'uti'w. be
compared to God : Shall we thin ke that God hath
lefle power ouer his creatures then the Potter I
BefiJci thu ! God I fay, who createth and maketh the clay, hee
maurattUnL I difp°feth * And t0 vfe this fimilitude to Arminm,
g!nncth where I his order is to illuftraie a thing by that which hath
his patience I nothing like; for Gods worke ( by that i^Armwiu*
'conceiueth ) hath no refcmblance to that the PotK;
! ter doth, as is already (hewed. For the matter an-
| fwered.
Firft,he conceiueth not the queftion right:Tbey aske not whether Gods induration be caufcof his anger , but whether God may be angry at them 'who come tothisftate of being hardned > Now this is certaine, that men hardned and forfaken , are the obieft about which Gods anger is cxerci. fed , as a malefa&or punifihed is the obieft about which the Magiftrates anger is exercifed , though puniftiment is not the caufe why he is angry, but the effeft of it-, neythcr is there one word in this verfe, which teftifieth God .to harden fuch , with whom he is angry for finne, vnlefle to beare with paticnce,fignifie to harden , and veffels made or prepared to deftrudion , men now hauing by finne prouoked God : the firft abfurd, that an aft of patience fhould be induration oppofed to mer- cy* the other cquiuocall , as a veffeil prepared to glory is tiot a veflel now belceuing and fanftified, and a&ually fitted for glory j fo on the contrarie.
For
I Ve"m. Rom. ^. clttred.
M3
For thefecond it is falfe that heere is any thing to tcftifie Gods will vnrcfiftable, which the Apo- ftlc did neuer except againft, but rather iuftihe,and .yetmaintaineitequallbya comparifon fore-con- firued. And this is no argument why his decreeing will (houid not be irrcfiltable ; this Ifay,thathee vfeth patience toward thofe whom he hath decreed toreiect, hee conceiueth the will of God to hauc come to election, and otherwife to include an ap- petite as it were, of hauing fome thing which hce will not vvorke by his omnipotency, but he whole Omnipotency is not in euery thing,he is not a God omnipotent; for there are fome things in which he is not omnipotent; not to uame the fame things he wou Id haue of vs, he harh couennnted to worke them in vs, I will put my fpirit inyot*r hearts ,<ind make ^^^•and that there is no power Li God which isnotinfinite and omnipotent ; trueit is thac the verfefertethdowne iuft ends, and that therefore God hath power to purpofe and worke mo ft iuftly that which is decreed and done to fo iuft purpofe. Thefe are collections which his head hath dedu- ced, but not once imagined by the Apoitle : and marke now how the Apoftle hith foyled the caufe of God,by {frogling fo laborioufly and myftically againft that which might (b ealily be anfwered: They feefne to murmure againft God; ifhebean- gry at them who are hardned by his will, or a de- creeofhis will irrefiftable : Theplaineanfwcre is, God is not vniuft though he be ang? '., becaufe the decree of his will did determine zh Tuning of none ,• but fuch who fliould firit b} .-ate-.
foil
?44 j EphefianSyChzp.i. Ve
( full and horrible vnbeleefe prouoke his iuft a and induration, (whereas you thinke that he
! decree co bring you ro this with a will vnre
i b!e,)jthe truth is, hedid decree nothing about but conditionally, putting alfo the condition
j your power, that you might haue kept your from comming into the numbei of mole, wru in his anger hardned,ifyou would, but you w not. Theraanner,<7g0,laid downe,preuenteth a thought, in as much as this might be ded from it; That word which doth fignifie fuch le&ion and adoption , as doe not depend , once reaped any merit in the creature, that \ is finne, though the lew, righteous in compai of the Gentiles , be reie&ed, and theiinfuli < tiles rcceiued : The end (hewing why God w not looke at any thing in fuch whom hee ck and called, saw. that his decree and word a fome whom he had elected, might abide furcl king effecl:,while the liability and efficacy of n pended on him freely calling , not on vs ; fo Gods decree, or word,touehing faluation,dej on men , it would proue more vnftable then ; creein Chancery^as we lee in Armwitts his dec
1 1 will faue them all, if they will obey me* I fee will not, but they will finne: Wcl!,I muft let tl but I will condemnc them all ; I but my m heere muft moderate Iuftice, this decree rauft be peremptory : 1 will fend Ghriii to redeems that I may faue all againe : 1 decree to faue all they will belceue, but I fee they will not \ I faue fuch as I fee now belceue with perfeuera
V e R.5 • Rom. ^ . cleared.
I
M5
and reied others : that order was fit in ele&ing , j which doth make Gods decree raoft firmc, and of ; moft effect to his clecledibut to choofe them with. out any refpccl: to their workes,was fit to this end; Ergo, hee did choofe in this order, not looking at any thing in them, but at his gracious pcafure; and in theft examples , as in types,are laid downe, I all the high points of election, viz,, that God doth choofe vs before we are , that God doth not looke at any thing in vs , for which to choofe vs ; for though it is true they were in their caufes, yea, in fame degree out of them , yet they are brought in asnowchofen, when they were not manifeftly in the nature of things, but creatures to be borne af-j tcr wards; and though they both had in Adam of- | fended, yet this is excluded in their typicall confi- deration, and they are heere brought in as hauing done nothing. Like as Melcbifedeck had Father, Mother, length of daies, but as hee is a type, none of theie things come to be considered in him. i What faith Armtrim heere? He maketh the i o.i i . ; i iA\*<vevfcs to contain thefetwo things,theType, | St the explication of the Type; the Type, fa forth with fundry circumftances, which are not fo much to be heeded as the things typified , exprcfly fet ] downe in thefe words ; That the fur fife of Gody at- 1 cording to his choyce offome , or in which hee chopfeth fome tolife,rcieBingothers,might be firme , while it j defendeth not on works oftheLawM* onfaithjbeying | him that eaSeth. From which explication hegathe- rcth two fyllogifmcs , proouing things to his thoughr, which goe before.
L i. That
14*
Epbejians, Chap. 1 . V* *-5 .
1. That purpofe which is according to elefli- on offbmc, with rcie&ion of other fome, that purpofe may ftand fure, though many berciefted.
But Gods word and purpofe is according to ele&ion,oris fuch asdifcernethand cho- feth fbme from other fome to laluation/rg*, the word of God is not made of no effeft , though many of the Iewes be reie&ed.
2. That purpofe which dependeth not on workes, but on faith obeying him, that cal- ling>that purpofe, comprehendeth not fuch as feeke by the works of the Law faluation.
But this is fuch, Ergo. E/iu the firft borne is hated of God. E/au is a type of fuch as feeke rightcoufnes in the Law : Ergo+fach as feeke rightcoufnes in the Law are hated of God. Jacob the younger, was loued. Uoob was a type of ail who follow Me by grace of calling: Ergo, all who thus follow life, are beloucd of God . To anfwer which things briefly,the per/bns na- med, are heere to be conhdered perlbnally^nd ty- pically. Perfbnally, becaufe clfe he doth not proue that Ifraclites the fecde of Abraham may bercie- fted. Typically, becaufe they are heads of all the chofen and reie&ed,both in the feed of 'Abraham, & in the Gentiles alfo. But that they are types here of perfons qualified with zeaieof the Law,or faith on Chrift , this is a dreame without proofe, meerely prefumed, which before hath beene fufficiently re- futed^
Ve m . Rom. 9 . cleared.
147
futcd, and (hall be further touched, in this which folIoweth.Firft then,to the circumftances, why are we not to ftand vpon them, feeing betwecne types and things typified, there isfuch analogic, as that thereby one doth lead vs totheother?Buthedoth fee well that thefe things here fct down in the type* cannot ftand with that hee would haue typified. How can Efau now conlidcred without workes, good or euil.when he is reie&ed, be a type of thofe who are reicfted as (inncrs for righteoufnefTe by workes of the Law J Or Iiow can Jacobus he is con- lidered without faith, or any other worke, when now hee is chofenand called , be a type of fuch who are now chofen , when God doth fee belicfe with perfeuerance in them J Againe, this decree e- lecting Uctb, did offer him grace abouc E/au $ but the decree of fauing Ucob , if hee would bcleeue and obey the heauenly calling, doth offer no leffe to EfaUyOr any other. Now his concerning the A- poftle to explane his type in thatparcnthefis,is moftabfurdjdoth the note of a final caufc oreucnt, ! that, or to the end, that his purpofe doth thus be- ' gin the accommodation of a type propounded ? ic ' is an example not to be ftconded; nothing is more plainc then that it is added to note the end or euenc of that manner ele&ing and reie&ing, which arc hcere expreffed : and for the two conclufions hee doth argue from thefe words ; The firftis true, but not a thing heere to be prooued ; for the Apo- ftle hid laid tliat, ergo, the word was true , not- wichftanding the multitude of Ifraelites werereie- dted j becaufe that all Ifraelites were not that If-
L 2 rac!L
Ephefiamy Chap.i. V « M*
raell, and all the feede of Ahrdhdtn were not thofc children to whom the word belonged :Thb is then that which her* is to be concluded, that thofc who arc the feede of Abrtham, and Ifraelites in courfc of nature, were not that Ifraell , and that feede, to whom the word fignifying Gods ele&ion and a- doption belonged : the force of the argument thcr- fore is in this, not that the decree is after election, but that Ucob onz\y was in decree of eicftion, and Efdtt borne alike otljatc was not.
Thefecond fyllogifme concludeth a thing that neuer came into the Apoftlcsmindc, and cannot be accommodated to thefe types , vnleffe types in that wherein they arc types may be conrrary to the thing teftified by them ; as 1 haus (hewed a- bouc. Befide, who will yeeld him that Gods cal- ling, is heere put for faith obeying God calling, when the fight of faith and cuery thing elfcwas before excluded in this ele&ion of Jacob ; and therefore the decree ele&ing him excludeth and oppofeth it feife in workes to this faith , afwell as any other thing. Now then we fee that this de- cree electing and adopting, is fo from Gods will, that nothing in man isconfidered in ir, as a ineane or caufc.but oncly his mcere pleafure : for cleering whichj cntred the explication of this place: to this only the context following will agree, which feeing I am thus farentrcdj will (hew Co ihortly as 1 can.
What/ball wee fay then f faith the Apoftle) # there iniufticew'uh God ? God forbid. For hee pith to Mofes. This is plaine,that the doctrine next before delive- red , giuith occafion to this obiedion. Let any
iudge
V er.5. Rom.y. cleared. | 149
iudge then whether Arrmriw his fenfc is made pro - bably a ground of this imagination^ fee this doth naturally arife from our conftruftion ; for if God from his mecre pieafure doth choofe one,Sc cal him to adoption and the heauenly inheritance,reietting another euery way equal to him/ThenGod (eemeth vniuft,for vpon his meere pieafure, to deale Co vne- qually with equals,vpon raecrc pieafure feemethve- ryhard jdoe but lay that of Armintus by it,and there neede no other confiitation.lf God decree to rdeel fiichas reiedt his grace offered inChrift5ftiffely clea- uing to theirown righteoufncs$&itoucof his m^ere pleafurc,none deferning it,hc decree to faue fuch as fhal by faith lay hold on his mercy offered in Chnft, then he (ecmcth vniuft.I anfwerjHereis no Ihew of iniuftice to the reafbn of man}fortnat which he fup- pofeth to be thegroud of their fufpe&ing iniufticej namcly,thatGod fhold of his meere plealure decree that belecucrs on Chrift,not followers of the Law, fhould be faued,contrary to his former decree in the couenant wich^^forhad this beene the ground of tacir imputation,the Apoftle fhould haue anfwe- red, that God did not of mecre pieafure decree o- therwife about attaining lite,then at firft hehad jbut he came to this couenanc of the Gofpell, by reafon that we had broken the former,and through weake flefh, made it impoffible to vs : But he maintaineth the will of God from meere pieafure, fhowing mer- ; cy to Jacob to haue beene iuft in him ; it follow eth. Hcc who hath power to fhew fauing mercy where himfelfepleafeth,he is not vniuft in fhow- ing to fome,without any confideration on their L 3 parts
15°
Epbefians7Ghap.
V^M
parts, and denying to other forae.
But God hath power to [hew mercy, elect- ing, adopting, calling to the heaucnly inheri- tance, to whom he will* This is theexprefTe teftimony of Mtfts, which tendeth to proue God free from iniuftice in his grace to iacob^nA in denying it to Efau : For if hee may (how it to fuch as he pleafe, hee may refute it others by the fame liberty ^ He dothamphfie this by aconfe&ory deduced.
That which is wholly in the free pleafure of God,that commeth not from any thing in the power of man : But this mercy ,cle&ing,adop- tingjcalling, is mecrely in Gods free pleafure • it is not therefore in man to procure it, but in Gods liberty to (how this mercy. This anfweredoth plainely fhew,that the point which diftafted was this ,• That God flaould at his meere pleafure (how mercy to Ucob, which he re- futed Efau 5 which would make our cle&ion, cal- ling, adoption, quite out of our power, meerely depending on Gods free pleafure : For, both theft are here auouched to ftand with roftice in God, what euer might be furmited: And marke here, that the Apoftle doth maintaine it without in- iuftice, to (how and refute mercy, when he conli- dereth not any thing in the perfons which might make this equall: For were the equity of Gods mercy (hewed to Iacob> and denied E/au in this, that now all were become children of wrath,whom God might pardon and reftore, or leaue and exe- cute at his pleafure ; then the Apoftle fhould in
the
Ver.5, Kom.y. cleared. \ 151
the honour hcc owed to the name of God, baue here exprefled this consideration, that God might iuftly (how mercy to fome, and deny it to other- fome, who were now fuch, that they had by finne brought themlelucsvnderfentenceof condemna* tion. For ifhe had not (hewed it to any, hee had notbeenevniuft; but Saint Pdut did know that he had affirmed, that God looking neither at me- rit in the one, nor demerit in the other, had chofen and loued the one, refufed & lefle loued the other. Here marke Armmtu.
If that purpofe, God reie&ing fuch as feeke righteoufhefle by their owne workes, cle&ing beleeuers, depend onely on his mercy, then it is not vnimK
But that purpofe is neither from him that runneth, &c. but dependeth on Gods meere mercy,£rg*,it is not to be accufed of iniuftice. Firft* Marke how lie maketh the Apoftle not anfwer the difficulty of the Obie&ion, which was this; How could God goe from one Couenant, decreeing faluation on workes, and decree contra- ry, that not workers, but beleeuers fliould be fa- ued \ for Gods mercy cannot be the caufe,nothing elfe comrning betweene, why God (hould change hisorder, and goe from one vnto a contrary. Se- condly i Let him (how how mercy can be the one- ly caufe,why aiufticiarie, cleauing to his own righ- teoufnefTe, is reie&ed from (aluation. Thirdly s The Apoftle doth not proue this decree,that belee- uers thai be faucd,to be iuft in God,but Gods ihew- ing mercy in deftination and execution to one L 4 before
15*
EpbefiansyChap,
Vhr.5
[ before another. Now this decree, I will faueall that | (hall beleeucjdoch not fhow any mercy co one be- fore another, but offers mercy to all alike, i-aftly; Who would euer accufe the mercy oi God,ror de- creeing in a iuft courfe to bring men to faluation, when now they had made themielues guilty of wrath : Marke how he depraueth that confertorie, which (howeth that it is not in our power now vn- der wrath to deferue that God ihould deiree the faluation of vs, in cafe we would beleeue.But why Gods decree of election falleth on m yperfon to life, this he makethin our power, which is the chiefe thing here excluded } for from that God had pur- pofed and performed to Jacob, and from that pri- uiledge that God will at his pleafure both intend and manireft his fauing mercy and compaffions, this is deduced, that this mercy, ele&ing, calling, and adopting one before another, is not in the will orinJeauourofman, butin God freely (bowing compaffion : Not to fay, he fhould tell vs a great matter, in concluding with a folemne Epiphone- ma; fucha point as this, that man vnder iinne and death, could not deierue,orany way caufe why God fbould ftrike that couenant oftheGoipel, and promifefaiuation vpon be;eeuing.
For the Scrtpture faith to Pharaoh.'] The 1 7 Verfe followeth : The connexion may bediuerfely con- eeiued, either to prone that God fheweth mercy at his pleafure to fome,fo as he denieth it to other- fome; or that which went before, that it is not a- ny thing in vs which maketh vs elefted like Jacob , or reic&ed as Efau\& then the proofe erre thus^the
Scrip-
V&M.
Rom.p. cleared.
M3
Scripture doth teftirie, that hardening and deny- ing mercy dependeth on Gods meere pleafure, no leile then (hewing mercy ; Or we may conceiue it as in reference to the vnrightcoufneile formerly, obieftedj forthatobie&ionhada double fatt gl- uing occalion 5 God ele&ing /^r^rciefting Efau, witho nt any thing lhatdeferucd it, whence God might feeme fubieft to inmftice in two regards $ Firft, for (bowing his grace to the one before the other, when they both were alike. Secondly ; In refuting rhe one out of his meere will, and exclu- ding him from the grace (hewed the other, when he had done nothing to deferue it.
Hitherto hee hath anfwered the firft part of theobie&ion, that God in fhowing mercy toe- quals, vnequaily is not vniuft. Now heanfwereth the other part.
That which God hath done, that is in the
freedomeor his will iuftly to doe: But God
hath for ends of his glory, without any thing
done on their parts to moue him,denicd grace
to fbme, and hardened them, which is plaine
in this example } hedidraifevp Pkaraohy not
yet being, purpofing to harden and punifii
him} Ergoyte hee (howeth mercy where hee
will , (o he hardeneth, that is, denyeth mercy,
and fo hardens and punifheth whom he will.
The AfTumptionis the example, the Conclufi-
on folio weth it. Arminiu* is here [till likehimfelfe,
heframethu double Sylogifme, taking away ihew
of vnrig^teoufnefle in his decree, made withelefti-
on of fonuyeicftion of other fome.
That
154
EpheJiansyGhap.
i.
Ver.5.
That which God iuftly doth, that he may decree to doe.
Buthee ftirreth vp, hardneth fome iuftly. Erg*, he may decree it without iniuftice* ThcfecondSyllogifme,from the i&ytrfe.
Hec who ffaeweth mercy and hardeneth, may decree according to ele&ion, to fhew mercy to fome beleeuing, and to reied fuch as feeke righteoufneffc in the workes of the Law. But God fhoweth mercy on whom he will,Scc. For the firft, it is true that is gathered, but not pertincnt;for this example is brought to (hew that God mayreieft a perfbn without iniuftice, when he bath done nothing for which Gods will fhould be moued to reieft him ; and it is to be well noted, that the minde of God cannot be too prone, that he may make a decree to reieft a perfbn that fol- lowed righteoufneffe in the Lawjfor Pharaoh can- not be confidered , as in the number of thofe Iewes who were zealous for the Law. Befide that, it could neuer &eme in appearance vnrighteout nefle, to decree when a man is now achildeof death, that if he will not accept of Gods mercy in Chrift his Sonne3 but cleaue to his owne righte- oufneffe, then he fhall be reiefted. And for the lat- ter Syllogifjne, it is no new Argument, as Armim- m would hauc it; but the conclulion affirming from all gone before, that it is in Gods liberty to (how mercy to fome, as to Jacob, and to deny it to otherfbme,and that, Ergo, he cannot be vniuft in doing that which he hath liberty to doe. Againe, the firft part of the Propofition doth fight with it
felfc*
M
Ver.5. Kom.y. cleared, j 155
felfcjfor lie who may fhew mercy on whom he will, he may not make the creature the caufe whyhce fhould (how mercy, for he cannot ftiew mercy on any out of his meere pleafure,& yet fhew mercy on fome confideratio in the creature mouing him to it. Now from this that here it is faid * Godmayjhew mercy on -whom he will; he gathereth,that God may make a decree to fhew mercy to fuch as beleeue, repent,and perfcuere,&c,in fanftification.
He who may fhew mercy to whom he will> he is not retrained to fome perfbns, who fhall be of this or that condition, but is as free to one as another. Now the grounds of this new learning,or old er- rour, I know not which to call it, fay, that God cannot choofe any, but fuch whom he feeth eli- gible^ being qualified with fiich condition as the iufticeofGodadmitteth, which is the raoderatrix of his mercy.
He who can (hew mercy where he will, can doe more then that which may poffibly be done, and yet not any receiue mercy.
But fuch a decree as this might be made,and itftill poQSble that not one in all man-kinde fhould be partaker of mercy.
He who fheweth mercy where he will , is the caufe why mercy lighteth^ on thefe particular men, rather then others.
Bathe who can but makeadecree,that fuch as will beleeue fhall haue mercy, he is not the caufe in particular why this man hath mercy fhewed to him,rather then another.
His
If I
EphefimSiChap.
i.
Ver.5
His Conclusion niifconftring that word and de- cree, is aboue refuted, and hath no concord with this Obieftion folio wing, which is mofteuident,at- tcr this manner.
If it be by his msere irreliftable will that men be in the flaw of fuch as are reie&cd and hardened, then he hath no reafon to blame them being 10. v
But hceout of his pleafiire, without any
thing in the creature cauling it, doth reieft
fome from mercy, and harden them : Ergo.
Now Saiat Paul doth anfwere this, either by
denying that the will of God is vnreiiftable, or
by denying that the efficacic of Gjds will doth
reach thus farre, that forae men arc in the number
of thofe who are reieded and tiardcned^but firft by
rebuking the infolencie of this fad, that a creature
fhould expoftulate with his Creator ; fecondly, by
(ho wing the right of the thiig, *viz>. that God
may at hispleafure reie&and Harden fome: The
firft in the lo.Verfe.
Tnar which the Pot may not doe with the Potter, that maieft not thou doe to God thy Creator.
But the Pot may not finde fault with the Potter, for framing it thus or thus, the end of the lo/w/.Thou maift not finde fauit with God, as if heewerein fault, by whofe irrefi- ftible will thou art in this cafe wherein thou [landed:, rather then thyfelle, whodoft fuffer his vnauoidable pleafiire. Hauing thus chidden the infolencie of this __ muttering
V*M-
Rom. 9, cleared.
157
muttering imputatipn, heproueth that it is equall God fbould out of his mcerepleafare (how mercy to fbme of his creatures , and reied other fome,to induration and punifhment.
The right which the Potter hath oucr his clay, that and much more hath God in his: for the Potter muft haue his clay made to his hand; but God muft create and make the clay which he will worke with.
But the Potter hath the power that he may ftuer certaine diftinft parcels of his clay,out of his meere pleafare to contrary vfes.i;. 11.
The Potter doth not feuer his clay in this manner, if it flhall all be fit to receiuc fbme no- ble forme: I will make it to fuch end, if not , I will turne it ocherwife \ for then it muft from the clay, not the Potterjwhy this parcell were a veffellto honourable vfe, and that other- wife. The Conclusion followcth, iYr.22.-23. Erg$. fhall not God haue the fame right to ap. point fome of his creatures to be veflels of dif- honour, howbeit he vfethmuch patience to- wards them, that he may the better declare his wrath, and power in them, and his moft glori- rious mercy towards his chofen \ The words haue a rhetoricall reticency in them, and are thus laid downe. What if God, willing to fliew his wrath and power, haue borne with much patience \ &c. and that hee may (hew his glorious mercy towards the veflels of mercy. Now fbme- thing muft be vnderftood: Shall his power for this
be
1^8 | Ej>befianSiCha$>A. Ver.j.
be the Idler I or any plead againft this frecdomc of God in denying his mcrcy,andreie£ttngfome,from
• the great patience hee vieth toward them : or \ wee may conceiue it , if not preuenting this ob- jie&ion, yec laying downe the conclufion with a : double reafon, after this fore : IfGodhaue moft ! iuft ends of his glory, and the good of others who ; are veflels of mercy , and if hee execute his decree i with much patience* and long fufferance,to wards j the veffels of wrath; (hall hee not haue power to
ordaine them to this end, whom in fo iuft manner, and vpon fo good considerations hee bringeth vn-
• to I &c In anfwering thefe, ^Arrninius (ecmethj \ very accurate , but it is a wily diligence \ fuch as I thofepoore creatures vfe, which being hard befet i will run round often, <k fetch running-iumps, that | by this raeanes they may bring to a lofle all that
purfue. To leaue him therefore in impertinent dif- j courfe , what I can gather out of him, touching I thefe words, refpeð one of thefe three things : ■ i. Theoccafion which went before, Godbardneth j whom bee will , as heejbeweth mercy to -whom he wiH. j 2.Theobiedion. 3. Theanfwer.
Let vs begin with the firft, for if you marke the antecedent in the feafe drwmmtak&hk, it will not beare the obie&ion following. Secondly>If the obie&ion could be made, yet Saint iWianfwere would proue impertinent ; the antecedent occafi- on%Arminivs mu& vnderftand of Gods decreeing to harden, or a&ually hardening,according to his decree : His decree is, I will deny thee mercy , har- den thee, punifh thee, if through vnbeleefe and
im-
Ver.5. Rom. y. cleared.
W
impenitency thou (halt make thy felfc worthy :His aftuall hardning is a powerfoll executing this punifhment of induration, and reie&ing, on him who hath by final! impenitency deferued it : ncy- ther of thefe will bcare his obie&ion, with (hew of rcafon. And becaufe Armrim feemeth rather to refpeft the decree, wc will take vp that, and ioync this murmuring obie&ion with it. If I am hardned by Gods decree, which doth fct downethehard- ning asd reiecting of all fuch who (hall by finall vnbcleefe and impenitency prouoke him to it,then hath God no rcafonto be angry with me,on whom this fentencc is executed by his vnrcfiflable will : But J am hardned according to that decree. Take the antecedent in the other fenfc ; If God now in his wrath execute induration on me,hauing defer- 1 ued it by my finall impenitency , and that with foch ; power that I cannot refift him , then hath hee no ! caufe to be angry with me, who am thus hardned by his almighty power. I doc appeale to any con- I fcience, what (new of rcafon there is,inferring fuch ; a confequencecn fuch antecedents. Nc,hadGods .; will beene,not abfolute within himftlfe, but refpe- &inj» conditions meritorious in the creature , or , had his induration becnea mecrc inferring ok pu- ! nifliment nowdeferued,and not a denial! of mercy ' which (hould haue remooued the entrance of the other (which the oppofition teacheth to be meant by induration ) then there had beene no fhew of; rcafon thus to grant againft God. But come to the obiedion : Heconceiuedinit thus much, as if it flaould fay , Can Gods induration caufe him to be angry
i6o
Ephefansy Ghap.i . V e r.5
angry againft vs who arc hardned?Can that which is the effed of his vnreiiftable will,caufe him to bt angry with vs iuftly I Firft, the Apoftlechidett this infolency, fuggefting the ftate of the perfor murmuring, and the perfon of God againft whom it is murmured. Secondly , from comparifon,wel hatiing thus repelled it, he defendeth the equity ol God, and anfwereth to the matter. Firft in the % verfe.
He who hath power to decree the life anc death of his creature on fome conditions, anc (b to harden fome, and (he w mercy to others: If he harden or flhew mercy, we muft not rea- (on againft it. But God hath this power (et downc in the com parifbn of the Potter: but the comparifon of a Pot- ter pleadeth a farre higher thing in God, then ma king a decree of fauing fiichas (hould become fii through vfe of their owne liberty, and condem- ning fuch ,who fliould moft iaftiy dcfJrueit. Foj this legall kinde of induration, as fome of his fchot lers call it,giueth no occafion of imputing, witi (how of reafon,any fault to G jd, feeing Gods de- J cree doth not any thing tomee, vnleflc furthei jthen I make my felfe a vefle 11< 1 dishonour. Se- j condly , this fenfehath no affinity with the Potten faft, this decree doth not make definitely any per- fons veflels of honor, but fuch of them as (hould bclieue ; all if they will belieue; this doth not make the perfons become veffels of honour, but the per- formance of the condition in the decree , this ma- keth God to frame perfons diuerfly qualified, to
diuers
[V Eit.5 • Rom, 9 . chared*
J *6i
diuers endsj whcrea5 the Potter frameth a maffe all i alike to diuers purpofts. Thus haping repelled this murmuring, he doth makcanfwer to the mat- ' ter of their obieftion three waies , which likewife may make>to his iudgement,a limited rendition of the former comparifon.
Thus by the way I haue runne ouer part of the ninth to the RomAnes^ in which were not all error a thing connaturall, I Should maruell how any could euer imagine things Co direftly againft the meaning & difcourfe of it: The plot of his ele&ion was as ilrongin hisbraine, as numbers in theirs who thought they faw them in euery thing. Lctvs euer hold that the choyfe and purpofc of calling to the heauenly inheritance, is mecrely from his will , becaufeheewill, without any refpeft to the workes or condition of hi3 creature ; framing mankinde to diuers ends , with as much free- dome, as the Potter doth his clay, though it feeme to faften vnrighteoufneffe on God , and to ex- cufe the creature, to flefti and bloud. 1*4? one thing to doe things with wili,another thing to doe them from free pteafurc of will, or becau/e we will onely.
Againe , the decree is therefore made to depend on God calling, that it may be firme ; but did it depend on pcrlcuerance in faith, left altogether in our liberty ,it could not be firme, feeing it depen- deth on fuch a condition as to thclaft breath is vn- certaine,by his ownc principles otherwhere deli- uered.
M Now
i6:
^*0j>Chap.i. Ver.6
Nowfolloweth the end: For thefrAtfeoj the glory of his Grace. 2 Firft > to open fome words in this verfe, that fo wee may fee the meaning, and confi- der of it more fruitfully ; it may be asked what Praife is : There are words which found this way, the difference whereof I thinke good to vnfold. Prtifej when it is taken reftrainediy , doth fignifie the fetting forth by fpeech of this or that , in any which is praife worthy: Honor is larger , for it is done by word, worke, gefture,andferuethto re- port our reuerent refped to Gods excellency: ThankfulneiTe is a prayfingof God, as hauingbe- ftovved fbme benefits on vs : Glory is the account which wee haue of God , when now hee is made knowne to vs. Now heere piaife is put in a larger acception,and may conraine all of them, both the admiration and high eftcemc of it, when it is once manifefted, thepraidng it in word, and honou- ring it , thethankefgiuing which is moft worthily ycelded to it.
Glory of God is fometime vfed in a lingular manner , to note a glorious inftrament,comming immediately from God,and made immediately for God ; man is the image and giory of God : Some- time it is vfed in anacception more frequent, for the glory of God which is in vs who glorifiehim, or the glory of God in himfelfe,who is glorified of vs;cuen the glorious being or effence of God ;Thus it is vfed heere,and Rom. p. that he might fhew his glory to the veffcls of mercy,that is,glorious nature fo merciful & gracious;So ^ Thef.ifrom the glory of his power, that is, his glorious eflence, which is
moft
Ver.£. EphefimsyChi^.i.
*<}
moft powerful!. Thirdly , for his grace,here wee muft know that S. Paul vfeth diuers words,which fignifie one thing, but clothed or putting on di- 1 uers refpe&s , ay*™ , x^s-otmcMkoj, <pi\ocv^b%ix , i x*pc- ^»-5- Loue,Bounti!ulncs, Mercy, Philan- [ thropie, Grace.Now all thefe are the fame thing, e- \ uen Loue; What louc is, I need not (ho w; Bound- ! fulnefle is Loue, as now it is in worke beneficiall ; | Mercy is loue,as nowithelpcth the miferable; Phi- lanthropic is loue, as it refpeð mankinde;Grace is leue, as it giueth good things freely, without de- fert, to make accepted ; The word fignificth to doe a fauour, to follow one with fbme reall fauour now executed. The fumme then is this.
All this fpirituail blefflng where with God hath bleffed vs, is to this end, that he might manifeft his moft glorious eflence, which is grace it felfe , and that to the intent we might admire it, efteeme it highly, honor it, (et it forth in words, yccld thanks to it; which grace of his, before all worlds, is it which now m the appointed time hath made vs who are children of wrath , accepted and fol- lowed with many fauours in his beloued Son our Sauiour. The wry^containethtwo things. i. The end in thefe, words; For the Praife of the
glory of his grace.
i A defcription of Grace, from the effe& ,
which is (et forth both by the principal caufe,
God by his eternall grace; & miniftenall ,or
fecondary,Godout of his eternall grace, in
& through his Chrift hath made vs accepted.
M 2 Firft,
Rom. f . iTim.j.f. Ephef.i . Tic..?. Iohn 3. hsbeuefcientU iidtnicittMaffi. ciens ad bmtfa- citndum.
1 64 I Ephefiansy Chap, i . V e k.6.
Dofo \ Firftthen wee obferue,that all he did from e- ternity intend about man.hath no end but his own glory : Hee made all things for himfelfe , Prou. \ 6.4. jH things are from him, through him, for him. Bring myfonnes and daughters entry one, whom 1 haue crea- tedfor my glory % ifa. 43 . 6. 7. The reafon is plainc , God who is wifedome it felfe cannot workc with- out an end : A wife man will doe nothing bat to fbme purpofe: That which muft be Gods end,why he maketh all things, muft be better then all thofe things which ferue vnto his end* for the end is bet- ter then that which ferueth for it , as the body is better thenfoode, raiment, and all things which ferue for the body. In the third place it is plaine that nothing is better then all the workes of God, befide God, nothing better then euery creature, but the Creator: If then he muft needs haue an end why he maketh things, and this end muft needs be better then the things made for it , and nothing is better then all the creatures, but onely God the Creator: Hence it folioweth that God muit needs haue himfelfe as his end in eutry thing which he workethrnowGod being foperfecl,that heneedeth not our good, that nothing can hurt him, or nuke him better in himfelfe • hence it folioweth that his end muft needs be fbme extcrnall matter, as the making himfe!fknown,thathe may be accordingly honored of vs,& that to the benefit of vs who yeeld him this honor. The Scripture intimateth 3 .ends in that God worketh toward his chofen 1 .The glory of vs^The wifdom of the Gofpel is faid to be predc- ftinate.to our glory jail things areours.Thea.is the glory
V e r.£. Epbefians,Chap.i.
i«3
glory ofour mediatour, all are yours, you are Chrtfs^ 2 Tbef.i . Chriit (hall be glorious in his Saints, yea, admirable in them that belecue. The 3- is God himfelfe; all are yours , you cbrifis> ChrijtQods\ that is,for God and his glory : Now thofe two for- mer are ends to which, not for which God work- eth. He that buildeth a houfe, that he may lay a fure foundation, that ffe may raife the frame, giuc it the due filling which belongeth to it, but thefe are not his proper ends, but that hee may haue a houfe for his habitation: So God worketh many things to our glory, and that in vs his Chriftmay be glorious, but the proper eud which hee hath in all.is his owne glory.
Wherefore feeing this is Gods end, let vs in all things labour to yeelde him glory, whatfbeuer we are,let vs be ft in him,& through him,and for him. We fee eucry thing that commeth of the earth, go- eth to that common parent againej euery body made of thefe elements, isrefolued intothefe ele- ments ; fo muft it be with vs , wee muft returne backeto him in glorifying him, from whom wee come, as the workemanthip of his hands: It is cer- taine, if he be not glorified of vs, hee will glorific himfelfeinvs. Whatafliame is it that wee Ihould not haue his glory, as the end weaime at in eue- ry thing, who hath made all things in heauenand earth feruc, as their end,to which they may be re- duced \
Secondly obferue,that he doth generally intend his praife of his grace, in all fuch who are predefti- nated by him: that which God doth out of his < M 3 grace
ff'.
Dotf,
*66
Epbefiansy Chap.
Ver.6.
grace, muft needs be to the glory of his grace; But hee doth eled and predeftinate vs out ofhis grace. We fee that if one doth this or that in wifdome,he is praifed for his wifedome,which in this or that he hath fhowed: So in any other vertue,thusit is,thofe things which God doth out of his grace, hee muft needes intend to haue his grace notified in them, and to haue it,being kno wne, admired,honoured, & praifed accordingly. Againe,thofe things which God doth out of iuftice, though, diuerfly iuftice, from which they come, (hall be glorious in them, yet all that iuftice doth is reduced to this, as the iuft fupremc end, euen to lend a voice to the riches of Gods glorious mercy,which he (he weth the vet fels of mercy : For looke as in vs the a&ions of inferiour vertues, which commend the vertues they come from , they are feruiceable in fbmc fort, to anions of fuperiour vertues, Ergs, what mv temperance doth vpon the Sabbaoth, it doth it tor religion fake, that my deuotion may more fully and fruitfully occupie himfelfe; fo would God haue vs conceiue in his difpenfation , that what his iuftice doth, it is fuch, that in (bme fort it hath a refpeft to, and is feruiceable to this moft, fupreame end, this praife ofhis grace; this is it, in which he moft delighteth: Euen as vertuous Kings after the matters of God, affeft aboue all things to be had in honcyur for clemencie and bounty; fo it is with our God, King of Kings, all he doth is to this end, that his grace may be made manifeft, vn- to his greater glory. Men indeede may looke at praise as a fpurre,but not driueatit,as their higheft
end,
VER.6. EpheJiansyCha\>.i. \ 167
end, nay, chey may not feekeit, but for a further { end, Gods glory, the good of others, their owns • due encouragement : But God may fecke his glo- j ry as his vtraoftend, becaufc hce is not in dan- J ger of Pride, as man is, and there is none higher then himfelte, to whom he fhould haue refpeft; thismaketh him when he fhewcth himfclte to Mo- y?/,proclaimc this in himfelfe without companion aboue others. Seethe fUcc.
The Vfe of this is, tirft, to ftirre vs vp to glo- rifre him in regard of his grace to vs : How will fer- uants who belong to bountifull Lords, commend them for their franke houfe-keeping, liberality to thepoore, bounty to their followers? So fhould we ncuer ccafe to haue this grace in our hearts and mouthes, to his glory who hath (hewed it. Let vs not be like thofe grounds, which fwallow Seede, and returne nothing to the Sower : They are not the children of grace, in whom God obtaineth not thii end \ for all fiich as belong to his grace,he hath chofea them to this end, that his grace fhould be knowne, praifed, and magnified by them. Saint Pauhj ItbankeGodin ChrtJiyRom,-]. Praife be t$ GodinChrift) i Csr.iy Ble(fedbeGod,euen the Fa- ther, 1 Pet.i. If the light of Gods graces fhining in men,muft makevs glorifie God in them; how fhould this mod high grace of God before all worlds thinking on vs for good > how I fay,fhould it be extolled of vs I When the loue in a good man muft be glorious in our eyes, yea, feeing his pre- deftination hath fo wrought, that all things fhall workefor our good ; letvs ineuill, as well as in I M 4 good
ffii*
1 66
EpbefianSyGhap.
V*iU.
Vfet<
JEefue proxime & immediate,
good praife him* hee louesin euery thing loue it felfe, Huen as waters come from the fea, and re- turneagainetoit: So from this Ocean commeth | euery blefflng, and euery benefit (hould by prai- fing this grace,bere(blued to it.
This Doftrine,hath Vfe for confutation : If this be the lad end, and the dire& and immediate end of all God doth toward his children,then it cannot be, that their life of glory in the heauens fhould be gitien them from the hand of iuftice : For if that Ihould next of all and immediately be giuen them from iuftice, then the laft things, to which Gods predeftination (hould come, is the glory of Gods diftributiue iuftice. If they fay God doth giue it as an aft of grace and iuftice 5 I anfwere, then God hath not done all in ele&ion and predeftination to life, vnto the glory of his grace,but to the ioynt glory of his grace and iuftice. Againe, itisimpo£ fible that God (hould alike immediately giue life ioyntly from grace and iuftice : For if grace giue it freely, iuftice cannot together giue it, as a matter due by meritorious purchafe. God may as poffi- bly condemnethe fame man, both out of reueng- ing iuftice and mercy at once, as he can giue a man life at once, both from free grace, and diftribu* tiue iuftice^for mercy and reuenging iuftice are nor morcoppofite,then grace is to diftributiue iuftice.
Againe, we fee them confuted, who thinke that God propounded an indefinite end about hiscrea- tures,deftinating his creature to his glory ,in a man- ner indefinite, whereas we tee in the higheft afts of Godscounfeil the Scripture mentioneth, God is
teftified
V e k.6. EpbeJ}an$T,Cha$. i .
i*7
teftificd to hauc his end, not in generall, but fpcci- ficd as it is here, the praife of his glorious grace.Be- fide that, God cannot propound ends indefinitely; for this fuppoteth that God may prouide for fome particular end, and befruftrated in it ; that he de- pendeth on the will of man in his decrees touch- ing his glory, in this or that particular manner; that he doth not fee in that inftant moment, or figneofhiseternalla£t,wherebyhe did decree ro make : When he doth decree to make his creature, to what particular end hee thai 1 bring him,one- ly hee is fure in fbme kinde or other to haue his glory.
Obferue thirdly, from this he faith; oftheglo* *>*£?. ry ofhisg/ace.~\ And Co the other attributes of God are his efTentiall glory, a moft glorious Eflence ; In earthly things, that is a glorious body, which is lightfome & radiant, & hath a kinde of lufter,£rg0, Saint Paul faith, there is one glory of the Sun, wot her oftheMooneand Stars, making iheie lightfome bo- dies fubiefts of glory : Thus it is a property of a bo- dy glorious, to fhine as the Sunne; needes then muft God be effentially glorious, who dwellethin light, who is light it felfe, fuch as that to it there isnoacceffe; fuch as that the Seraphims confei- ous of their infirmitie, doe veylethemfelues before it. The light naturall, which this bodily ey&feetb} the light ofreafon, of grace itfelfe, all are as no- thing before this light. When Mofes faid , Lord /hew me thy glory > Exod. 3 3-the Lord faid,/ wiUfbow thee my excellency i And what was it I Euen his grace, mercy , bounty Jong- fujfering, fac.Exod. 3 4.
154
Epbefians,G\\z$.
Ver.*,
Vf9\n
I name this by the way,to fiirre vs vp, that wee may indeauour to know the properties of God,and view as we may, the reflexion which wee haue in his word and workes, of Co infinite glory. How dull of heart are we, that wee no morefeeke to haue the eyes of our mindes wiped, that we may getfbmeglympfeof it ? Wewillrunne after glo- rious fights on earth, and are much affe&ed with them, to fee the glory of Kings, efpecially when their royall eftates haue annexed princelike wife- dome, it raaketh that befall men, which did once happen to the Queene oUskeba \ There is no fpirit remaining in them,they areouercome with it : But how would this delight vs, did we in any meafure difcerncit I What fhall be our glory in heauen,our blefTednefle , but to enioy the continuallvlew of this glory, this tnoft bleffed vifion? By medication and contemplation, to fixe the eye ofour fbules on this glory, will transformc vsinto the liken .ifle of it. AH the glory of this world is but like the fhine of rotten wood , which feemeth bright for the night feafon, but is nothing, as we fee by day but rottenneffe it felfe. Wherefore let it not bewitch vs, but let vs all feeke to God, to take away the vaile off our hearts, to the end that we may yet, as inamirrourorglafTe,getfomitight of this moft rich glory. Rim.p. Thu grace of bis which hath beene alwaies towards vs.
Obferue fourthly, wherewith he hath made vs accepted.] That is, with which grace ele&ing and predeftinating vs, that it might be glorified of vs, he hath now in his time done vs fauour,or made vs
accep- v
Ver.6. EphejianS) Chap, i
*55
accepted in bis Chriit. Oblcrue then, what grace it is which in time doth worke all good things for vs; euen the fame grace which before all time did purpofe them to vs : Godslouing vsto life, doth not beginne when now we are brought home by conuerliontobeleeueonhim, but when we were his enemies,^ didfo loue<vs>that begAue bit Sonne all to dettbfor <vs> loh.y Rom j. And when he calleth vs in time, be doth it out of that grace which was giuen to vs in Chnft our head, before all worlds : For this caufe the Scripture doth not fay ,that God beginneth to Ioue vs to life when we belecue, bur that he giueth vs life eternal!, executing that to which he had loucd vs ; neither doth the Scrip- ture fay 3that in Chrift now fent to worke our re- demption, loue in God is firft conceiued \ but that it is maaifefted, when that fauing grace appeared, Tit. 3. when the philanthropic, or loue of man- kindc appeared, Tit. 3.5. So God doth call vs ac- cording to grace giuen vs before worlds, but now made manifeft, 1 Tim. 1. 1 Tim. 1. yea , life and immortality arc faid to be brought to light, as things which had bcene ouerfhadowed by the Got
!>ell. NowlookcasiftheSunne hauing her light ongeclypfed, fhould after breake out, it were no new light, but an xnKpccvict, or new getting vp of the old light, which for a time was eclypfcd : So it is with this funne of Gods eternall grace, the inter- pofition of finne, through the vertue of iuftice, did for a time kecpe from vs all the gracious influ- enceofir, till at length in Chrift, remouing that which hindrcd,it brcakethout, piercing our hearts
with
Dott.
—
17*
BpbefiansyGhap.
i*
Ver.£«
fyil
Vfixt
with thebeames of ir, and working in vs many realleffe&s, which ic could not put forch till iu- ftice were (acisfied : Euen as God knew how to loue Chrift his Sonne to chat glorious life,to which he had chofen, and yet execute the curfed death on him, as our furety : Co he could loue vs with his eternall loue,vnto that life, to which he had chofen vs, and yet execute on vs the curfed death, when we had offended.
This firft ferueth to excite in vs godly ioy, in vs I fay, who fee this light rifen ouer vs, this loue fhining vpon vs in Chrift, wfhich was fometime fo ouercaft by (inne and death, that no glimpfe of it might be difcerned. If this bodily funne had his light but two or three daies eclypfed, O how fweet and amiable would it feeme to vs,when getting the victory ,it fhouldfhinein manner accuftomed I But (hall it not aifeft, that the ginec of God quite hid from vs, while wee were the children of wrathjay in all kinde of darkenefle, that this grace Co hidden ftnuld like a fpring funne returne to vs, and re- frcfhvs?
Agains, we fee them confuted, who will not yeelde that God loueth any finner vnto life, till he doth fee his faith and repentance: But the loue which deftinateth to bring one to life, may ftand with wrath, executing death , and why doth hee worke in finners repentance, faith, fanftiiication, which are the meanes tending vnto life, if hee may not purpofe the end vnto them? What fhall hinder him from louing them thus farre, as to purpofe to them that he can iuftly execute I
Obferue
V&R.7. EpbeJtanSyCh^.i. 175
Obferuc Laftly,in and through whom the grace Dott. of God doth bring vs to receive fauour and grace, cuen in, and through, his be^oued. The Law came by Mo fas , but grace and truth through Iejus chrift. The Angels did (Ing at his b\nh,glcrj t$ God, peace on earth, good will to men ^ In him God was recon- ciling the world, 6c God did giue this teftimony of him,7te is my belouedjn whom I am welLpleafed. For Chrift hath performed fuch an obedience at tta commandement of grace, as doth yeeld fuch fatif- fa&ion to Iuftice,that grace may iuftiy giue vs cue- rygoodthing^yea fuch an obedience, as doth pro-; cure from grace euery good thing for vs^for Grace and Iuftice kiiTe each other in Chrift $ Grace freely beftowing all her gifts vnto her glory , and that! without any wrong, nay with full contentment of reuenging iuUice. See the firft to the Colojf. what I is written on thofe words , who hath translated vs ! into the kingdom? of his beloued Sonne. \
In whom wee haue redemption through his fo'oud, e- j Ve&se 7. ucn. fcc. ] Thus wee come from that gratifying , mother, child-bearing grace, from all eternity it\ God himfelfc , to that grace which is freely giuen ' to vs , and hath his reall efTeft in vs : And this is handled, firft in regard of the lew, who hud recei- ucd it, Paul with the reft belieuing. Secondly , in I regard of the Gentiles j and in particu'ar, thefe Ephejians. The grace toward 'Paul, with the reft of thofe who were firft called ro faith,hath two maine branches: Firft,the grace of redemption,or iuftifi- cation. Secondly, the grace of glorification , be- ginning verje u. reaching to the 1 3. Now in
handling,
x58
BpJb^«w,Chap.i. Ver.7.
Docl,
handling this firft benefit: firft in this verfe, he doth propound in the former partofthe<xwy*,expound it in the latter. Secondly, hec doth fet downc the benefit of vocation effeftuall , which did goe be- 1 fore it, and make way to it, wr/* 8. Thirdly , the meanes of their vocation, vtrfg. i o.
In his propounding the benefit , firft wee muft marke in whom wee come to haucit, i* chrift. Se- condly, what this redemption is, that is the brin- ! ging vs out of bondage. Thirdly, the ranfomc in ' which we are redeemed, threugb bisblwd. The ex- pofition,^^. that he meancth nothing by redemp- I tion, but remiffion offinnes,thefountaine whence ; it fpringcth beingannexed, *>/*.the riches of Gods ! grace. The fumme is , out of his eternall grace • he hath made vs accepted in his Chrift ; for in his I Chrift ( whereas by nature wee are in thraldome f and bondage) he hath deliuered and redeemed vs, | through no other ranfome then the bloud of his ; Sonne; He hath, I fay, fet vs free both from guilt and punifhments of our finnes , through his moll rich and abundant grace towards vs .
Obferue firft , in whom deliuerance is to be
found from all fpirituall thraldome,euen in Ghrifb
It is often faid in Chrift ( as aboue,wee are blefled
thus and thus.) TheReafbnis.
\ Becaufe God hath made Chrift an Adamy head,
roote, common receptacle & ftorehoufe, in whom
are treafured al thofe good things which from him
! are communicated to vs : There are three phrafes
I in fpeaking of Chrift.* Sometime wee are faid to
ihaue things in him,(bmetimefor him,as Pbtl.i.To
I you
|Ver.7. Ephefans,Chap.i.
V9
you it is giuenjor cbrift hi* fake , not onely to be> iicue.butto faffer : fometime we arefaid tohaue things through him , as i Corin. 5. Rom. 7. Blef fed be God yyeho hath gmen vs <vi£i W y ^through cbrift. Now the reafon of the fir ft is,becaufe that in Chrift as a common ftore-houfe, euery thing is firft pla- ced, which afterword is to be imparted to any of vs: Asin Adam our being natural!, our hopes of life and dcath,and in euenc our condemnation, was receiued, before euer they came to be apply ed and recetucd actually into vs. Thefccond is laid that Chrift doth by his obedience, obtaine cuery good thing,which in time is communicated to vs : for as Adam hath procured all the guilt, condemnation, mifery, which in time we know ; fo Chrift the fe- cond^4*>in regard of the contrary. The third phrafe is fpoken in refpedl: that Chrift is a mediator, not oncly ofr impetration, but ot executton^that is, not oncly obtaining and receiuing from grace all good for vs, but executing, and by efficacy apply- 1 ingthe fame in vs: as the firft 0^>» doth effe- ctually propagate his being, fmne, guilt, condem- l nation.
The Vfe of this Do&rinc is to ftir vs vp to feeke ] VJe. this aboue all, that wee may be by faith in Chrift. Wee loue to thruftamongft them with whom wee may finde benefit & profit} yea we muft ftriue by faith to grow vp in him : the more neerely wee are vnited with any thing, the more wee partake in the vertue and operation of if.Thofe who are nee- rcft the fire, partake in the heat of it more than thofc who are further remoued : So it is hcere; alas
men
17*
Epbejiansj Ghap.i. V e r.7
u*&.
men feeke to be made one perfon in Law » to be! moft neerely ioyned to fuch as may bring them | in wealth, Allies bencficiall,but who doth feeke by I a fpiritnall marriage to become one with him in j whom is euery good bleffing I See aboue the end*f\ the third verfc.
Obferue fecondly from this, that hee faith , We h<iueredempthnwChrtfti\vhzt2\\of\isax£ by na- ture,^/*., no better then inafpirituallcaptiuityor bondage. Were we no way taken or held captiue, there couid be no place for ranfbmjng or redee- ming of vs. Now captiuity or bondage is a ftate oppoiiteto liberty, wherein men Iiue vnder the power of hard Lords , depriued of liberty , and grieuoufly in treated many waies. The bondage of captiucs is in this ; firft, that they are in hands of fuch as rulefeuerely ouerthem : fecondly, they haue not frcedome to doe any thing which former- lie they might,when they were at liberty : thirdly, they are forced to endure many things mod: grie- uous .• Thus it is in the fpirituall confederation, which I wil briefly vrifold. What Lords as it were reigne ouer a man, they are of two forts, the Prin- cipal^ or Minifteriall : The principal! is the moft iuft God , whofe iuftice we haue wronged by llnne, crgo% wee are faid to be redeemed from vnder the Law, that is, from vnder the rcuenging iuftice of, the Law: Looke as fubkfts taken in murder,rob. bery , & committed,are the Kings prifbners princi- pally, not his who keepes them \ foit is with vs. Ministerial!, the Deuill and his Angels,the confei- ence accufing&c condemning for fin. Act* 2. Men
are
Ver.7* EpbefianS)Cha]>.i.
177
are faid before their conucrfion to be vnder the power of the Dcuill, 2 Tmt.i. to be taken as beafts aliue of the Deuill,to his will i not that hee is the principall Lord that hath right in the prifoner,but he is the Iayler and executioncr,<k fo the prifoners are his,to keepe them in the dungeon of darkenes, and in the chayncs of lufts of darkenefle: Yea God hath put a man vnder the power of his Confcience, which is as a keeper, continually going with him , and hailing him to condemnation while he is out of Chrift; and therefore that effect which the fpirit worketh through the Law, in the Confcience fea- ring, is called a fpirit of bondage: As amongft the I Romans, prifoners had vnder-keepcrs, who were I chayned arme to arme vnto the prifoner whe- ther fociier hee went; Thus doth God,to guilty man his prifoner, he doth ioy ne to him his confci- j ence, as a continuall keeper, which though it may I be brought a(leepe,yet it (hall eucr be found when ( God (hall call, bringing him forth, and witnefling againfthim.
i For the fecond.-Naturall man hath no fpirituall
liberty to doe any thing fpiritually good, as he did
before iinne entred,bu t is led as a Oaue by lufts, by
paffions, by obiefts which pleafe him, fo that hee is
in a brutilh bondage: for, euen as the bruit bead:
. hath no liberty, but is carried by the appetite ro e-
uery thing that doth agree 5 fo naturall men,as Pe-
[ ter fpeaketh, are led with fenfuality,couetoufne(Tei
J that looke as one would lead a (heep with holding
I out hay oryuie,an oxe with fodder carried before
i itifo doth the deuill natural men, with fuch obie&s
I N as
173
EphefianS) Chap, i . V^ R.7 .
Kfc
as he knoweth doth fit their corruption,! Pet.i, 1 9. Euery one n fermnt to him of -whom bee is oner come, Now fin hath ouercome all men,and this Paul did confefle of himfelfe before his conuerfion, 7/J.3.3.
Naturallmans bondage is , that hee is expofed to fuffer a thoufand euils , to wearifome vanity in euery thing, yea through feare of death the vplbot of euils, he is fubie&to bondage all his daies, while in that ftate he abideth, Hebr.i.i}. Pbtraob did ne- uerput Ifraell to fuch hard feruices, astheDeuili putteth thofe to,whomhe keepeth vnder his pow- er; You may amplifie thefe coniidcrations:Hauing (hewed what it is, and in what it ftandeth , I will conclude this point with (hewing how it enrred.
Our firft Parents by the Deuill temptcd,wi!ful- ly breaking Gods commandement,brought them- fclues into bondage: Now our Parents once in bondage, we that are borne of them cannot be in better condition, till God by his Chnft,out of his rneere grace,fet vs free: The children you know of perfons in bondage,areall bondmen likewifej Por- tusfequitur <ventrtm.
This (hould make vs enter into our felues, to fee if wee be not in this woef ull thraldome : O the mifcry of men (urpafleth all that is in the beaft ; for they take it as agrieuous thing to be enfnared and taken, but man iaugheth in midlt of his bondage,he counteth it liberty to Hue a (bus of Sathanj they thinke that to follow things and courfes pleafing their nauire is liberty , though it be no more liberty then an Oxeisin, while with fodder held before him, he is led to the place where
he
Ver.7- Ephefians7Qhaip.i.
*79
hec is to be flaughtered. Againe,they know,nor think nothing of bondage: When (Thrift told them jjthe Sonne fet y oh free ^ yon are free indeed; What replye they I We are the fonnes of Abraham ,we were neuer in bondage ; Spintuall thraldomc could not enter their thoughts. Lookeasitwas with thofe men Eli/ha did leade to Sawaria>thofc bands of the Syrians, fofareth it. with chef? * while the Deuill leadeth them to hell, where they will dye without repentance, fee themfelues in the midft of murde- ring fpiritSjthey follow him as if they went to hca- ucn itfelfe,asthofe folio wed,being led with a mift deprauing their fight, they followed to the city of their enemies,thin king they had gone to DamafcM> their owneftrength.* Many fuch fbules there are led in this fafhion, who yet will haue the Deuill in their mouthes, and defiehim in words, as hauing nothing to doe with him* but as many profefle in words that they deny in deede , fo many defie in word that they doe in worke. Take ayoung gal- lant, who now in his ruffe doth fwaggerit, and runne the next way to the hofpitall} tell him of be- ing poore, hee will defie thateuer it fiiould come neere him; but yet while he doth play the prodigal, he doth goe apace in the way to beggery : fo thou j doft defie to be in bondage to the Diuell,& follow I him ; but while thy ignorant minde,thy lufts , thy ! paffions, cuftomes , corrupt example, while thefe j guide thee in thy courfe of life, the Deuill leadeth! thee, as in a firing, to ail hepleafeth. If thou didft neuer fcele any fpirituall bondage, this is iigne e- nough thou art ftill in bondage ; euen as deadly
N 2 licke-
i8o
Epbefiansy Chap.i. Ver.?.
Vett.
i Cor. i. $o .v.
the word He- demption ex- pounded.
I fickneffes are felt when now nature fomewhat re- ! couerech : fo bondage is felt when now God refto- 1 reth in the beginnings,by worke of his grace,fome true liberty , then a man findeth his vnregene- ' rate partyoake him, the things of this world too much preuailing ouer him, that hee thinketh him- felfeeuen fold vnder finne and captiueto it.
Obferue thirdly, that we haue deliuerance from our fpirituall thraldome by Chrift : Chrift for this is called our Redeemer , or Redemption of his people, who doth deliuer them from the hand of all cheir enemies, that they may [erne the Lord with- out feare. Thofe whom God did raife vp to redeem his people, as Mofes^ the lodges, &c. yea thofe who redeemed,as kinfmen,this or that, were fliadowes of this our great Redeemer, who was in time to be reuealed. Now redemption noteth fometime the action of God working our deliuerance, fometime for the effect of this action in vs,who are redeemed and inlarged; thus it is here taken for a ftate of free- dome, which beleeuers attaine through Chrift his redemption : and this ftate is twofold 5 eyther be- gunne onely in this life, or confummate, in which fenfe we haue the redemption of the body, RomS. and Chrift is faid to be made our redemption after our nullification ; where redemption noteth out that confummate deliuerance from the bondage of mortality it felfc , which thefe vile bodies of ours (hall be brought vnto in heauen : Here he fpeaketh of tlie formcr,which faithful! ones are brought vn- to now belieuing: This may be amplified by bran- ches correfpondent to the contrary bondage 5 for
from
VER.7» EpbeJiansjChap.i.
181
from what time we are in Chrift, we arc freed from j being vnder the Law, and reuenging iuftice of j God, there being no condemnation to thoje that are in Chrifty Rom. 8. i. Againe, this ftrong man is caft ! forthjrora what time Chrift the ftroHger entereth; ! The conference is made a fweete companion and comforter, rather then a rigorous keeper : Being iuftified by faith we are at peace. Where the King hath releafed a prifoner, the Iaylor can haue no farther power ouer him* for he is but to keepe him during the Kings pleafure. Againe, bygrace,God doth let our wils at liberty ; fo that finne cannot raign in vs as heretofore^aw.^. Grace which fight- eth again ft the iufts of the flefh, and wiil not let vs come vnder the power of any thing} yea,thc world is crucified to vs, and we to the world : For as when health coram th,a man beginnethto waike abroad, and doe iuch things as he could not ftirre to, while his fickneffe did keepe him vnder; fo it is here. Finally, we are (b fe* free, that we can fuf- fer nothing which our wils hauecaufe to be vn wil- ling with, ail things being fuch, asfhall worke to- gether for our good. Count it all ioy when ye fall into temptation, which is the height of freedome, that fofarrc forch as we are regenerate,we cannot fuffer any thing, though all the creatures (hould confpire, but what our owne wils like well of;ycaT aske by prayer, in fome fore at Gods hand. But it | may beobie&ed, that the diuell doth ftiilpreuaile again ft vs, that finne leadeth vs captiue, Ergo, we are not deliuered.Ianfwere,redemption is double either as I faid $ begun, or perfe&ed : Thefc things
N 3 ftand
lSi
EpbefanSyChap.
Ver-7.v
Vfii.
ftand not with full and perfeft redemption, but they may ftand with it while it is in the begin- nings. We muft diftinguifti the power of the diuell, to hold vsvnder condemnation, from his power ofmoleftation $ and wernuftdiftinguifh the pow- er of finneraigning ouer men, with willing fub- ieftion,and vfurping ouer him,as now fet free,and making refiftance.
In the former rcfpe&s, we are redeemed and de- liuered,from what time wee beleeue; the latter, wearefofubie&to, that they (hall be more and morediminiftied.
The Vfe of this is3firft to ftirre vs vp to thankef- giuing, euen to fing with Mary our Magnificat to God* What caufe haue we to praife him, who hath viC ted and redeemed vs with liich a redemption? We (hould euery one fing the fong of Mt/es, to fee our felues thus deliuered. Letvs remember how this luft,& that paffion, were woont to tyrannize in vs 5 Let vs remember when it was death to vs to be held to duties of godlineffe, in which is theexercife oftrue freedome^Let vs thinkc ofthofe times wherein linne did hold vs fo faft,that though we faw the mifchiefeof it, and purpofed fometime a new courie, yet we could not but rcturne to it, as before * Let vs remember when feares of confei- ence and death, haue heldvs in thraldome, that thefe may fet an edge vpon our thankefgiuing. Leaft we fhould forget this dutie to God,God hath left fbme trouble, fome remainders * like the wea- ther in ache of a wrefted ioynt, when now it is re- ftored : How chankefully would wee take it to be
fet
Ver.7» Epbtfians^Chvg.x*
183
fct free from the drakeneffe,deadnefle,fenfuality, earthly mind cdneffe, which we f till finde,asaclog and chaine to the fpirits of vs I If this would be fo graceful! to be fet free from circumftances, which moleft vs onely ; how much more is that our fub- ftanciall deliuerance from che reucnging iuftice of God, from the power ot the diuell, holding vs vn- der the curie ; from the power of our conference iuftly condemning vs, from the power of finne, commanding as King , how much more is this to be extolled \ This mercy was not fhowed to the Angels, creatures more excellent then our felues. Should one fet vs free from the ftate of Villenage, or ranfomc vs from the Gallics,we could not think eur felues thankfull enough to them j much leffe can wee euer be thankefull enough for this be* nefic.
It fbould ftirrevp fpirituall ioy : Lookejfa.44. 23. where theinfenfible creatures are called vpon to reioyce , for the redemption of Gods people, when they were redeemed from Babcll^ the ioy did put them into an exta lie, they knew not whi- ther they were a fleepe or a wake. Let vs pray ro God to moue the fcales from our eyes^nd take the vailef rom our hearts, which will not let vs reioyce in fo excellent mercy.
. It followeth. Through hisbloud.~] Obferue,what it is by which wee are ranfbmed and redeemed, j even the blond of chrifi ; This was it, which in the bloud of all the Sacrifices was prefigured : Weave redeemed, faith Peter, not with Jiluer or gold, but with the bloud of cbrijl, a lambe vndefiled* When ...•' N 4 any
Vfcl*
i84
EpbefianS) Chap,
i.
VeR.7.
Forwith-draw that voluntary coucnant,who doubtcth but that had the creature kept his innocency athoufand year es, God was free to fc^uff annihila- ted him .J
any are captiue here and there, we haue but two waits vfually ,by which we rcdeeme therm The firft is by force of ar rues, when we powerfully refcue them, the other is by courfe of iuftice, when wee fend fbmeranfome,and by way of change fee them free.Now it is in vaine to difpute what God might haue done by abfolute power ; for God may out of his abfolute loueraignty,not haue punifhed o^- dams finne, both becaule it was againft himfeife, not others, to whom he is tyed to doe iuftice; and efpecially, for that the demonftration of his re- uenging iuftice fpringeth not from the neceffity of his nature, but from his voluntary difpofition, as well as the giuing life perpctuall,to obedience for a certaine fpace performed; And finally, becaufe God is able, were he pleafed to (hew this power, to turne it to his glory ;which mens impotency not attaining, maketh them that they cannot alwaies with iuftice forgiue, euen that in which them- feluesare trefpafled : Yet feeing God hath deter- mined that his iuftice fhall take herreuenge , if by breach of ceuenantfhe be wronged, hee can- not but execute punilhment, neither may he fet vs free from the fame,butfo as wronged iuftice may receiue fatisfa&ion. Againe, we know which mak- eth the Scripture fay,itwasmeete and neceflary that Chrift (hould be confecratcd, through fuffc- ring, that he (hould fuffer, and fb enter his glory ; See, Lukez4^6. Heb.2.1 7.
Death corporal! and fpirituall, fuchasis a pu- nilhment of (inne,but not ftnfull.Defertion,n®t in regard of vnion and fuftentation, but of confola-
tion. i
VeR-7*
FphtftanSyChay.
185
tion.Impreffion of wrath,death being made as fer- uiceable tor our good, and the feare of it being ta-
j ken away by him who hath tailed it for vs, and
! Iwalloweditvpinto virtory.
We know that he hath by way of ranfbme re-
. deemed vs, as being the fittefl way, both to deli- uer vs,out of his grace,freely, and yet to (ho \v him-
; lelfe iuft,in fo iuftifying or redeeming of vs •, See, Rom. 3 .1 j . For further opening this point. Marke two things. i.Whac is vnderftood by Chrift his bloud. 2. How it hath fet vs free from bondage. By his bloudy death vpon the croffe, or his blou- dy and curled death-, the Scripture maketh vs re- deemed : By his death, Hcb.9 1 2. and by yeelding himlelfe to be made a curie for vs, Gal. 3. 13, the tommandementgiuen to Chrift, being this, That hejhouldlaj downe hu life for our redemption-^ For looke as a furety mull pay in fuch death as the Law inflið on iinners, iiich death as is ioyned with the curie; As he was our!urety,and vndertooke to anfwer our finnes, the Godhead did but fuftaine him, that he fhould not be (wallowed vpofit; as thebrafen coueringof the Alter, did make it fit to endure that materiall fire. 3. The aflault of thofe impure fpirits for the houre or time, for all thofe powers of darkeneiTe was then come, when this hisredemptory (ufiering approached.
Chrift our furety, was to take vpon him our debt of death, both corpora II and fpirituall,(o farre as he might, neither the vnion of his perfon, nor yettheholinefieof his nature any whit diminiuV ed : The Scripture doth mention his bloud fo fre- quently,
i8£
EpheJanS) Chap.
i.
Vbr.7.
quently, both becaufe this drcumftance is moft ienfible, and was the body in which all the typi- cal) bloud of facrifices in the Law had his accom- plishment.
And Ergo, z$ when wee readethat Chqft was flefri, we muft not thinke as ^4p*&inmtcs% that he tooke no foule j (bwhen we readehis bloud fhed, or bodily death, wee muft not thinke that he dyed not a fpirituall death in foule alfb.-The fathers,who denyedthat he dyed in foule, deny it not ablb- lutely, but after a fort, <vix>. that he dyed not fiich a death in foule, as did deftroy the eflentiall life of it, like as death bodily doth the life of the bo* dy $ nor yet any fuch death as did either fepa- rate his foule from vnion with God, or did im- ply any (infull corruption , as it did in vs 3 whole Joules are dead in finnesand trefpaifes.
Now:thisdeathisit,by meanes whereof Gods grace doth let vs free, and that in moft iuft man- ner. Firft,from the gtiiit of/inne, in as much as it doth pacific and fatisfie iuftice her dilpleafiire a- gainft linne : This obedience of that great God, ourSauiour, being farre more effe&uall to pleafe and fitisfie, then the finne of the whole world could be to dilpleafe and prouoke iuftice againft vs: For though it be finite in it felfe, yet in the perfon it becorameth infinite for the value of it: Hence iris that God, that is God, as now in his reuenging iuftice is gone forth, is faid to fmeli a fauour of reft in the death of Chrift, and by Chrifts being put vnder the Law, or curfe of Gods reuenging iuftice , made manifeft in
the
Vb*.7« Epbefim>Chz$.i.
the Law,weare faid to be redeemed from the Law or curfc, as by an al-fufficient ranfome accepted of iuftice.
Secondly j Now this bloud or death, doth free vs from the Diuellifor Sathans j^ower ouer vs, was by reafon of fin and thepunifhrhent due to ir, from the iuftice of God,cW i&y his crojfe he trium- phed ouer&jpoiledprineipalittes.fccRy death he de- ftroyedhim that had the power ofexecmingdearh.
Thirdly; this death doth obtaine the fpiric to begiuenvs,whichdoth freevs from the captiuitie of lulls, and inable vs to finde liberty in aclions of godlinefle. Chrift was put vnder the Law, that we might be redeemed and receiue theipirit of God. This fpirit is that life of the world, for which he did fuffer death, as the Gofpell fpeaketh.
Laft of all, through this death we haue deliue- rance from all euils, fb that all teares in Gods time {hall be wiped from our eyes, and in the meane while all our fufferings are Co changed, that they are not effe&s of Gods reuenging iuftice to.deftroy vs, but they arc fuch things, in which God doth offerhimfeifeasafather,intending to make vs par- take further, by meanesof them, in the quiet fruit ofrighteoufneffe.
The Vfcs of this are manifold, i. It letteth vs fee that loue of Chrift, to dye for vs, when now we did pradife nothing but open hoftility againft him, Rom**).
Againc, we fee how fitly that is fpoken of this bloud, that it cryethfor better things then the blend of AbeVi j This doth appeafe reuenge,not prouoke ir,
this
i37
Vfei,
Vfei.
i88
Ephefians9Chaip.
VER.7.
Dott.
^conciliation s J^tdemption, Bfmfshn, luftification, | Oncthin^,in I regard of di- I ucrsrefpcftSjdi- ucrfly named.
this doth call for all kinde of bleflings : Wherefore let vs get our conferences fprinkied with this, and flyetoic by faith, as they were wont to the fanfhi- ary, to the homes of the alter •, for this is our true refuse in euerynecefi-itie.
This doth (hew vs how we flaould efteeme of all thofe benefits, asremiffionof finne, &c. which are purchafed by it : Things bought at high price, we doe efteeme of them accordingly. Many will not come out of their vanity, but leaue the thing as not worth the taking, which Chnft hath purchafed with his deareft bloud : Knowing that you are redee- med from your <vaint comet fatten , not with jiluer and gold, but with the bloud of Chrift , a Lambe vn ■ defiled.
Remifiion offinnes out of his richgracej] Whence obferue* Firft, chat to haue our finne forgiuen, is to be redeemed,or let free from alleuilljThac which before he called Redemption, is here called Remit Gon of finne. Our natural! eftate,if it be con fide- red as a Ipiricuall bondage , Ghnft his deiiuerance is redemption $ but if it be conlidered as a ftate, in which we ftand guilty, and vnder puniihment of l the Law, then Chrift his deiiuerance is the procu* ring of remi'fflon of finne* and they cannot but be onemfubftancc, though in reafon and confidera- tion they differ : For what is forgiueneiTe of finne, but an aft of grace, acquitting vs from all the guilt and the whole puniihment of all our &nnel And as we did fpeake of redemption, Co we may fpeake of remiflion: For though the (entence of pardon be wholly and at once palled to vs, yet the
executi-
V'er.7. EpbefianSiChap.i.
i37
execution of the fentence is hecre begun only, and j fliallthen beconfummace, when euery teare ihali j be wiped from our eyes, in which regard we may grant, without any danger of Popery, that in the life to come, cucn at the time of thrifts appearing! to refrefh vs,or to reanimate our bodies by the re- ' turned thcioule to them , that cuen then finnes (hall be blotted forth, that is, thefentence which hadabfblued vs from all the punifhmentand con- fluences of finne,fliall then be fully executed. A- gainc, the force of this remiffion is fiich, that it fee- teth men free from the condemnation of Gods iu- fticc in the Law,from that power of the Deuill,and my confeience condemning of mee, from the life andpow^r of iinne,which is the death of the foule, from all miferies and death,v»hich come in as a wa- ges of finne.
This then fhould ftirre vs vp to feeke remiffion of (in, it is to be redeemed or fee free from all euill, to get our fin forgiuen^therefore Dauid faith, Blef- fed is the man wbofe finne ttforgiuen, to whom God imputcth not finne. Lookeas Malefactors will turne euery (tone, make all their friends they haue,togec j a pardon for their lines ; fo would weebeftirre vs j to get this pardon, which once gotten, we (hall be I fureto hau« in Gods time all teares wiped from our eyes, we (hall fceourfeluesdeliuered from all euiil.
Obferue fecondly,that euery bdieuer in Cfarift receiueth forgiuenefleof his finnes : though by na- ! ture wee are in our finnes, lie in euill of guilt and; puniQiment, yet once getting faith on ChrilB'
bioud,1
m
188
EpbefianS) Chap,
Ver.7.
bloud, we are iuftified, we haue for giueneffe of fin, & are accepted as righteous to life, through Chrift his obedience; though the one is named, yet the o- ther is by a Synecdoche to be concerned; JEuenas Kings to fhevv their c'emency in entring their reignes,they giue out free pardons to many kinde of trefpafTes : fo God to glorifie his mercy, it pica- fcth him to giue to vs in Chrift, the tbrgiueneffe of allow finnes. My meaning here is tofpeake pre- cifely of remiffion of finne, as it isdiiiinguiihed from imputing righteoufnefle, which I conceiueas a diftind part, concurring in our iuftification. About this then we will inquire three points.
i . In what order we haue it.
l. What is the extent or latitude of it , in re- fpe&of finne and punifhment.
3, How we who haue it,can be faid to belicue
the remiffion of our finnes.
For the firft , as the fupreame power of fauing
or deftroying is with God, fo of remitting and
I holding finne vnremitted , Wee are therefore
1 to conceiue our remiffion, firft of ail* *s in the
; gracious purpofe of Gcd toward vs,who knoweth
j on whom hee will haue mercy, and whom hee will
harden, as we thus had in Gods eternall purpofe,
' fo we haue it giuen vsin time by way of execution,
' Firft wee haue it giuen to Chrift our Head, for vs
! all , for he being made finue for vs, euen as a fure-
tie,hauing all our debt layd on him, hee could not
| be raifed vp till now all our fins were done away,
I Ergo, Paul, i Cor.i 5. faith , That ifcbrift were not
\r*fen> -we vccreJliH in our fwncs , where hee maketh
Veu.7. EpbcfianSyChap.i . 18^
theclecring of vs all from finne, and Chrift his re- furre#ion,to be accompanied one with the other ; Againe , God did reconcile the world, not impu- ting iinncsin Chrift, which could not be without remitting all their finnes for whom his Chrift did vndertake. Beiides,were notour linnesforgiuen in him. we could not be rayfed vp, fet in heauenly places with him ^ for before we can haue quickning giuen vs in Chrift, we mult haue pardoaef finnc giuen vs.
Further, what did Chrift (bed his bloud for,but that he might actually get the pardon of our fins I Finally he doth diftribute nothing to vs, which by vertue of his obedience he receiuech not for vs.
In the third place this remidion is communica- ted from Chrift to vs in manner following.
1. Chrift fendeth his Minifters,as Legates, with the word of reconciliation or pardon, inuiting them to belicue on him, that they may receiue for - giuenefle of finne.
2. He doth worke together by his fpirit,making thofe who are his children belieue on him,that they may findeforgiueneffein him.
3. Heedoth communicate with them the for- giueneffe which himfelfe had procured and obtai- ned for them:Thus cuen as condemnation was firft within the pleafure of God * fccondiy,Comc forth againft^4wand vsall in him^ thirdly, is commu- nicated actually from Adam to vs, what time wee come to be borne of Adam : So on the contrary , our iuftifkationorremiliionof finne is firft with God y fecondiy,in Chrift, who hath by his obedi- ence
.;?o
Epbejians, Ghap.i. V e r.7
Godyin depen-
dealer ex atttho- ritateprimaria: the Mediator, ex eommifpone: Man, ex mini? fterio*
ence obtained for vs the remiffion of al our finnes;
> thirdly , it is communicated to vs when foeuer we I are fupernaturally begotten of him,that is.brought to beleeue : Hcc that beleettetb is borne c/Ged ; for though we haue not iuftification actually applied • before vf e are called to faith, yet we doe receiue it virtually in Chriff, when he was quit from all our ! finnes , as it is in Adam who was his type; for J though condemnation is not actually applied till I we are borne of him , yet in vertue his condemna- tion was the condemnation of vs all. And by the way, wee may feeheerehow God forgiueth finnes, how Chrift the Mediator5how the Minifters. God by theprincipalland prime authority; the Media- tor by afecondary deriued authority $ Man, by a minifteriall publication of the word of pardon ;for Chrift doth not minifterially declare pardon ,euen as he is man ; for though he be a feruant and fub- ie<5fc as Mediator yet bee is fucha feruant as hath an vnder power of judgement: The Father giueth all iudgement to the Sonne, he iudgethnone him- feife : Such a feruant as my Lord Chancellor is to bis Maiefty , not fuch a feruant as an ordinary or fpeciall mdTenger in forgiuing finnes. Then con- ceiueit thus, as in citing one to appeare, the origi- nal authority is the Kings , the vnder authority is with the Iudge of this or that Court, the Miniite- J riail authority in the mefTenger which doth carry 1 and feme the Writ; and the mefTenger may be < faid to fetch fuch a man vp,not becaufe any autho- rity in him doth it, but the Writ hecarrkth,as a (igne, hath authority to doe it ; fo heere God iirft | _ • par- 1
■7« Q
x*i
(par :ig the prime and c
idgc voder God
thcydif-
-
//ay
re it is to be exten- ded
pate c Conner opr
^ie guilt or b and to
whole punilhmenr oi : m ike that onely finnes pall arc forgtucn , butall fumes which (ball efcape vs through infirmity; for theconsnant of Go : s :o rorgiue V3C
.-^member them no more \ Now who Ci. t this to finnes paft bet b , when
God fpeake : efiniceiy,and w
mb, and yet the Gnncsfc eco bcrcmembred Cs : 0 /r**/? / rricnti vnto <vs ail our fonts jHe doth fee no i n c fao6, he co whom:
1 things pat: are alike peddtt j T& cmiffion
reeds be of all G :rift, are
dwellt: vs.
nu&fication betweene which and the
I of eternals li Diifica: ning
chat is from . who to
O helfrncth
I err ' :>.
Y-'V> ^ -•
*9*
Epbtfiansj Chap, i . V e R.7.
belieucth,hath fucha forgiuencs,that herccei-
ucth eternal Iifc^oris Co iuftified,that heis pre-
fently glorified with the beginning of glory.
Againe, we belieuing>receiue that forgiuenes of
finne, which Chrift hath obtained by his bloud for
vs : but this was a full remiffion of all our finnes ,
fromthefirfttothelaftofthem: Belidc that, the
redemption and righteoufnefle Chrift doth bring
are eueriafling, Hebr.g. which they could not be if
our remiffion were but of finnes part j for then
fhould euery confequent finne make vs againe vn-
righteous, till we were reftored. If the finne pre-
fent at our conucrfions be fuch as cannot be done
away without the forgiuing thofe that follow,then
wc haue forgiuenes of both j but our fin dwelling
in vs is fuch that it cannot be forgiuen, but all the
reft muft be forgiuen likewife, for all the other are
in ir>as an effcft in the caufe , the caufe as the fruit
is in a tree , and the guilt of the corruption prefent
rcachethto thelaftfin, which is to fpring I rom it,
& erg* it is furc,that when God forgiueth vs this,he
doth forg iuc vs all other like wife , which hce doth
fee arc in it, and will in time ifluc from it. Did not
God couenant with vs, belicuing,to forgiue all our
finnes, and feale this Grace by Bapnfme, all 1 fay
paft, prefent , to come, then wee could not hclpe
our felues in our afttr fall,by looking to that grace
fealedinBaptifrae, for that was helpfull for the
finnes committed before it onely, which is contra-
ry to all good experience and doctrine I Againe,
were a man pardoned for finnes paft onely, then
muft wc grant that cy ther hee may quite fall from
his
V er.7« Ephcfiansy Chap.i.
91
his vnion with Chrift, or be in Chrift , and yet be |fubie<ft to condemnation : And if we had not par- |don of finncs after committed , as well as before , [ whence commeth it that daily many finnes of in- ' firmity efcape vs,thc peace which folio weth our ju- stification, not once difturbed by them I If any /ay wee haue pardon of thofelins for after, without which noneliuetb, but not of crimes moregrie- uous; this is to yeeld what they pleafc, and to de- fift where they pleafe , without any modue from reafon. Ney ther doth that parable teach that God forgiueth vs our finncs before our conuerfion,but not Gnnes after, which he doth charge vpon vs at his pleafure; for the letter of the parable doth, if it be followed, feemeto found as if God might re- quire our finnes after thofe finnes which before he had forgiuen vs , and fodid forgiuc vsnowabfb- lu tely, which the Popifti fchoole will not abide by. The Parable therfore mnft be conftred by the end which it is brought for, <viz>. to teach that fuch as ! wil not forgiue,uiall not find forgiuenes with God; j Neyther is that Rom.i,. where God is (aid to be iuft in forgiuing the finnes pafled before time, through ; his patience , it maketh not any thing to this pur- pofe^ for finnes are faid to be before committed, which were committed vnder the former tefta- ment,as/fc£.9. itismadcplaine, and fonot the ; time of a man before and after conuerfion,but the / time before and after, or vnder the new Teftament | is there compared : and howbeit wee are ftill to feeke forgiuenefle, it is not that we are not in ftate of being iuftitied and forgiuen y butbecaufc it is
O 2 necdtull
_ J
*5>4
EphefianSy Chap, i . \e r.7 t
needfull that God fhould as well preferue and con- tinue this, as at firft giue it 5 and that this his mer- cy flhould be more and more manifefted in vs,and that the execution of this fentence fhould be fur- ther and further performed. Finally, that the Fa- therly chaftifements our fins daily incurre might be preuented j for thefe caufes we make this petiti- on, though we know all our (innes are in regard of Gods gracious fentence remitted to vs : Ney ther doth the Churches cenfure excommunicating any argue that hee is one who before the tribunal! of God is in ftare of condemnation, or doth not con- tinue vnited to Chrift, but that he hath no manifeft externall communion with her in the dueties of god!inefle,and fecondary operations of the Spirit; yea,that as the Leaper was ciuilly dead in regard of ciulll communion j fb is hee to her in regard of fpi- rituall } but (he doth take him to haue inward vni- on and Jife,whicfo floweth from it ; for euen as wee feeke the health of none by way of medicine, whom we cannot take to haue life in them \ no more can the Church the reftoring of thefe by this fo fharpe cenfure, might fhe not thinke there were (omeiife in them, though it is opprefled , as the life naturall by a fie of the Apoplexie. If wee haue not all our finnesforgiuen,paft, prefcnr,tocome, it is becaufe Chrift hath not the pardon of them all to giue vs; or becaufe the Word and Sacraments cannot ap- ply to vs at once the pardon of them alitor becaufe our faith cannot receiue this plenary remifflon ; or elfe it is not fit for fome confequence which would enfoe : But the former three none will doubt of,
and
Ver.7*
Epbefians,Cha$.
?5
and the latter is fondly furmifed, when this grace which forgiuetb, is the parent and nurfeof holy feare in vs, Pfal. 1 30. Wherefore for this firft part, letvsafTureour felues, God doth giuevs full par- don of all our finnes, and that this his gift is,ashis effeduall calling without repentance, and we be- leeuing, doe receiuc this whole mercy ; So that though we are fubied to grieuous fals after it, and vnbcliefe, yet not to any fuch vnbeleefeas fhalle- uer make the faith of God and his gracious gift in vainc ; which.concerningGods forgiuencfTe,(b far as they conceiueit to cxtcnd,thc belt of the Papifts Schoole maintaineth.
Now to (how that the whole guilt and punifh- mentisreleafed.
Such who are fet free from all condemna- tion, areas wellfet free from temporall as e- ternall. Now all in Chrift are thus fet freeze. Such who arc fet free from thecurfe of the Law, are fet free from temporall punilhments of finne ; fuch Imeane,ascomefrom rcaenging iuftice,that (he may be fatisfied in them, as well as from eter nail; for all thefe are the curfes of the Law ; fee, D«*M7. He who couereth them, blotteth them out, throweth them into the bottome of the fea, fcaleththemvp , remoueth them as farre as the Eaft from the Weft $ he doth not pardon them by I halues. The Papifts doe yeelde this full par- don in Baptifme ; butin finnes which we fall into after Baptifme, I meanemortall finnes , they fay, that wee receiue forgiuencfle onely of the eternall,
O 3 not
A As 3. Mica. 9. Dan 9. rfal.ioj.
j 6
EphefianSyCha^.
Ver.7,
noc of thercrnporall puni&ment,which remains th to befuflfered by vs, to the fatisfaftion of Gods iuftice : This is a wicked Do&rine,derogating from Chrift, that the reuenew ofr purgatory might not be diminished : and not to fpeake that all this Do- drine of facramentall pennance leaneth on falfe grounds, as namely on this for one, that finnes onely before Baptifme are forgiuen when we are Baptifedjthat there are fome veniall finnes,notde- feruing eternall punifhment j it is to be detefted, becaule it mnketh Chrift not fblely, and pcrfe&ly to faue vs fromfinne •, it maketh Chrift not the purgerofvs by himfelfe fromfinne, which is affir- med, Heb. 1.3. while it doth make vs to fatisfie for our felues, in regard of the guilt in part, and tem- porary punifliment. Here are arguments in the Text again ft it.
i . That remifflon which is giuen vpon a price, more then fufficient to anfwerc all the punithment of finne, that is not a halfe re- mifflon.
2. That finne which is remitted or pardo- ned, that is not to be fatisfied for : to pardon, is without fatisfa&ion , or any reuenge ta- ken, to forgiuethat which is committed a- gainft me.
Should the King,when he might execute a Trai- tour, not take his life, butkeepehim in prifon, he (hould not forgiue the fault, but change a grea- ter punifhmcntintoa lefle.
3. Againe; that which is giuen from the riches ofgrace, is no fcant halfe pardon.
But!
V e R.7. Epbtfiansy Chap, i •
*97
But thcremiQGon which God giueth,is from his rich grace. True it is that God doth after he hath forgiuen afinnc, take temporary corre&ion ftill, as in Da- md\ but to offer himfelfe as a father for our good, is one thing; to revenge hirafelfe as a iudge,for the (atisfying of his luftice is another ; the fling of re- uengingiuftice is pulled forth, from what time we haue forgiueneiTe, this done; the euiil is no curie of the Law, and Ergo, it may ftand with full and free forgiuenefle. Should feme Turk* haue (en- tence paffe on him to die for fbme murther which amoneft Chriftians hee is found to haue commit- ted j mould Chriftians betweene the fentencc and time of execution, labour with him, and conuert him to the faith of Ghrift,ftiould he now, when the houre of execution were at hand, being duely pre- pared to it take Baptifme,! hope he (hould be fully forgmen, andyethelhould haue no releafc from this death, which by his murther he had deferued. In a word,there is no ground for this opinion, but it is onely defended that the flame of purgatory might not be extingui{hed.Askethequeftion,why doth this man, hauing after Baptifme fallen to fbme mortall finne, and then repenting, why doth he on his faith and repentance, receiue oncly for- giuenefle of the eternall punifhment I Is it that Chrift his death is not asfufficient as before? are there not fufficient meanes ? will not the fame qua- lification in faith and repentance ferue,that did bc- ! fore \ They fay,the firft is all-fufficient in it felfe ; I They fay, the Sacrament of their pennance is per-
O4 fed;
VtnltentU tfl fanatio in rege-
ntrstiitnnotutm yittm.
Whichfomefee and,£rgo,) ccld that Baptifme doth not take away all pu- niihmTit in thi3 lite.butin the life to come tt (hall :Itta- kcth all away which were to befufreredin pttrgatory}and all penalties the Church may iniovne.
i?8
Epbefimsy Chap. 1 . V b r.7 ,
feci i they fay, if a man haue fuch confeffion, fatif- faftion,contrition,as doe nor put any impediment j to the Sacrament, then it fufficeth : Then fay I, I euery man who receiueth pardon of the eternall I punifhment, by the Sacrament, muftreceiue par- i don of the temporall aifb ; for tfae Sacrament fuffi- ceth to giue both, if he come with fuch contrition and qualification as doth not put impediment, he receiueth the whole benefit $ if he come not with fuch, he receiueth no grace by meanes of it, no re- mifllon of the eternall.
Nowfolloweth the third thing ; to which I an- fwere: Wedoebeleeue remiffion of finnes, be- caufe though we haue it, in regard of Gods (en- tence, and feele fome effecls of it, as peace, ioy, Sec. yet we fee it not fully executed, nor ftiall not, till the time of refrefhing. jji r. Now then,how fhould this comfort our hearts,
that God hath dealt thus richly with vsJ Feare not thou repenting beieeuing fbule, feare not finnes paft, prcfent, to come, thy God hath put all from his fight, and fb that he keepeth no backe recko- nings forthee^ all the blame, all that is a proper plague or punifhment for finnes remoued from thee; What (hould come to vs vnder condemnati- on, more pleafant then this word of pardon?\Vhat can we belecuers receiue more gladly, then this generall acquittance of all our finnes? Vfi 2. This muft make vs feare the Lord^Thereis mer-
cy with God, that he may be feared, mercy reach- ing to forgiuenefle the word fignifieth.For a Trai- tour once pardoned in treafon, to be found a
lecond
Ve*.7.
Ephcfiam)Chay*i.
*99
fecond timeinconfpiracie,how vnthankcfull, how intolerable ? So with vs, 6cc.
Seeing we get this remiffion in Chrift his bloud, l«t vs lay it vp and keepe it carefully. We keepe all things which teitifie our dilcharge from debts * Let vs lay vp this by faich in our hearts, eucn this pardon in Chrift his bloud, which our God gmeth vs : It is a bleffed thing to exercife faith in the pro- mifeand feales which we haue receiued. Many meafuringthemfeluesinGods fauour by feelings, when thefefaile,cal! all in queflion ; Many feeking comfort no further then the fmart of terrours driucthem, and then giuing ouer, at length are diflreffed with their old feares and doubtings * for wounds cuer-haftily skinned, will breake forth a frefti ; But not a few, neuer excrcifing their fenfes in apprehending this benefit, and (6 in carefull laying it vp, they caufe God to hide that comfor- table experience of it, to the end they may feeke it vp and keepe it, receiuing it more carefully 5 as if one looke looftly to Plate,we will lay a pcece a fide for a while, and make one tfvnke his negligence hath loft it, that thus wee may teach him to keepe it more carefully when it is returned.
Let vsmaintaineour fpirituall liberty, in which Chrift hath fet vs,hating thefe lying vanities,which would make the grace of God not to forgiue, but to change a greater punifhment into a leiTer. In outward mac;ers, wee will (land forthevtmoft of our liberty, not fufferinga word of our Charters to be reftrained, and fhali webeare it, that when Godgiueth vs in Chrift a pardon ofali ourfinne?,
men
*f'3.
tf'4.
too
Ephefiansy Chap.
Ver.7.
<Do&.
OUeSL
men ftiould limit k, to fknes before Baptifme, of finncs in regard of chcir eternall punifhment ?In humane matters, we hold that ciaufes which are in fauour to vs , are to be cenfured in the amplcft manner which they may beare with probability.
Obferue laftly, in this feauenth <verfe% from whence it is that God giueth vs pardon of finne, euen from his rich grace : This made the Saints in the old Teftament nyeto Gods manifold & tender mercies, and feelein them remiffion of finne. See, Exo.tf. Iehouah,graciof^ymerafull%rich in kindenejfc, forgiuingfinne and iniquities : As if the riches of his grace were in this aft aboue all others manifeft. 772.43. For my ownefake doe I fut Awty thy finnc^not for your fake, but for ?ny ownename fnke, mil /purge you,andwa/h you from your Jins> Oyou boufe ofjfrael, Ezech.^d. We fee that giuing benefits, chough it commeth from kindenefle, yet it doth not any thing (b much teftifie the clemency and kindenefle ofournatures.as the bearing and paffing injuries which doe highly prouoke vs $ this then is the fruit of Gods raoft rich grace : Indeede nothing but grace can forgiue, forgiueneffe being a free par- doning of fbme offence, without taking any re- uengeorfatisfaftion. I cannot forgiue that fault, for which I take my reuenge, or fomething which doth counteruaile the iniury offered; Iuftice may ceafereuenge, but cannot forgiue. But how can God out of his rich grace forgiue our finnes, when he doth not forgiue them, but vpon the blood of his Sonne fhed for vs, as a ranfbme or redempti- on i That which wee get vpoa a ranfome tendred,
that
VeR7»
Ephejians ,Chap.
tci
that is from iuftice due to vs, not from free grace giuen vs.
Many limit this ftntcncc thus; That we receiue on aranfime which our felues tender, that is due, not on a ranfomc which is giuen vs out of grace ; but this feemeth not to anfwere the difficukie : for what I purchafe with money ncuer fo mercifully beftowed on me, is mine in iuftice, though the naony were not mine till mercy did furnifh me with it : A price of redemption, Ergo^ muft be conli- dercd two waies. 1 .As a thing demanded of iuftice, that (he may in Hew doe forne thing vpon it; thus Chrifts bloud was no ranfome; For iuftice did not call him to this mediatour-like, and prieftly office, nor bid him lay downe his life. 2. It muft be confideredas a thing prouided and inioyned by mercy, that by it, as by a meane,mercy may doe fbmething iuftly, which otherwise (be might not; and fuch a ranfome is Chrift his b!oud, and Ereo, doth excellently accord with free grace, and the workc of grace in euery thing.0&.But when Chrift his obedience is fuch as ceafeth iuftice, how can God out of grace releafe to this obedience that punifhmentoflinne, from which now iuftice in regard of it hath ccafed \ K^dnfw. Becaufe the obe- dience of the Sonneis due to the Father, and may be required from the Sonne of duety , to be re war- ded at his pleafure: If my Sonne doe that at my commandjVpon which I can demand ten (hillings, I who haue the right of my Sonne and his worke, may take the whole,andyet giue him of grace what I pleafe.
It
Zt(p.
It is Gods mo < ney, but not giuen to buy with from iuftice.
2,0 1
Vfel.
Bphefians^Cha^1' VER-7
Vf»*.
It doth confute the former dreame; that which the riches of grace doth, is full and perfeft, noim- nerfeft forgiuing. Should the King impruon a I man, when he might hang him, it were not an a^l of mercy pardoning, but an aft of luftice tempered , with mercy, obi. But (fay they; ; punifhment abi- \ deth tothofewhom God forgiueth out of his mercy w DmiM Aofe for whom Mofts prayed that God would forgiue them.according to his rich mercy, x^nfw. It doth fo; butitfo abideth, that all omit of finne to God ward is taken out of itj as ids in the hanging due to a murtherer, who heard before cime of execution, is , conuerted and , Baptized; in which cafe, if the abid.ng of the pu- nilhment doe not let but forgiuendTe may be full and free, why mould the remaining of >- nithment argue in the other a partiall remifhon
fondly .this doth let vs fee what thanUulnes wc owe to God. Should one forgiue vs fome great debt, or (hould one paffe by fome provocations at our handr.fuil of indignity &Dmi did at S heme* fometimes.how would we tell of their lone, and fet it forth ? But what indignities haue we offered our God I what debt ftand wee in to him > the greateft ; debt ofa thoufand talents : O then we (hould loue much.be 01 uet thankfulHThe want of this maketh God fometime hide the fenfe of forgiueneffe from vs- cuenas when plenty maketh his bleffings no dainties, he doth take them from vs , that wee may | feeke after them , and learne to emoy them with i greater thankefulnefle. ^.^
Ver.8. EpbefianSyChip.i.
t
LO}
Thirdly, tec vs like children imitate him,forgicK> j ing each the othcr,as heforChrift his fake hath for- giuenvs. But of this hereafter. , Now he commech to the fecond benefit; which feemeth heere annexed, not Co much to begin a fe- cond branch of his enumeration , as to make v$ conceiue aright of the order in which wee come to I receiue remiliion from grace, a*&. topreucnt vs that wee may not thioke that-in the firft place for- giuencs is bellowed, becaufc that was firft named , but that we receiue pardon from grace, when now that rich grace of God abounded toward vs in gi- uing vs wifedome and vndcrftanding* Thus I con- ceiue the coherence. Now the points which areto be marked in this matter are thefe: Firft,the abun- dant Grace of God y the principall caufe of it. Sc-I condly the Perfons , to l*vs) who haue found in I him remiffion of finne. Thirdly , the benefits in which this rich grace had formerly abounded, in Wifidome mi amder Handing-, and thefe are in the S.'verfe. Fourthly, the manner of working thvfe | benefits, vte* thereuelation ofche my ft cry of his j will , which is amplified partly from the efficient j caufe thereof, Gods free pleafure, and this is tw\p. partly from the ends, <verf* i o.
To returnevnto the eight verfe. Before we can ve; >e.& confider the do&rines , it is fit to open the true j meaning of it : Our bookes read , by which grace he abounded towards vsjn wijedorne^ As if this were the j fenfej by which Grace hee did abundantly giue vs j all wifedome, but this is not the meaning: For J aboundance is not to be adioyned to the grace be- flowed,
xo4
EpbejianSjChvp.i. Ver.8.
Tlie Scripture placeth VVifc- dome, not in knowing one- ly, but in do- ing , Let him W;o i>s toifs , fostv it in conm uerfation: him that htareth my words and doth thmjl'kfnhim to 4 wa/c buil- der.
[flowed, but to Gods Grace beftowingrthe a-
| boundant meafore of the gifts is fufiBciently
j (hewed by the note of quantity, all wifedome j
j and the phrafe doth not lignifie by which, but
\ in, or with which ; for heere is no particle to inti-
| mate any fuch thing. The fecond cafe noting the
matter, fiibied, wherein God is hcere (aid to haue
abounded, the truth is,as when we fay fuch an one
is aboundant to me in his Ioue, our meaning is,the
loueoffuch a one was aboundant toward mee ; Co
when he faith , God hath abounded towards vs in
Grace, or with Grace, his meaning is the Grace of
God had beene abundant toward vs ; towards vs
who haue in him remiffion of (innes.
In wife dome and wdcrjianding. ] Thefe muft further be opened ijvfedomeis put fometime ge- neral ly^thus S. lames , chap. 3. vfeth it for a gift oi the minde,giuen vs from aboue* which teacheth vs to know,and inclincth vs to do that which is good, and feruing to fome good purpofe. It is taken moreftri&ly , and then fbmetime it fignifieth the doftrine of wifedome, the dodrine of Chrift cruci- fied 5 fometime the Grace by which wc know and bclieueon Chrift to (aluation , euen as faith is put ^ fbmetime for the Doftrineof faith j fometime for (the grace and exercife of it , as now it a&ually be- jlieueth, 1 Com. The Doftrine of Chrift crucified, Jit is called the wifedome of God ; predeftinated to our glory, fb in the firft it is called the wifedome of God^now if the doftrin of knowing & belieuing on Chrift be wifdome,needs muft the Grace by which we know and reft on him be wifdome.making wife
to
Ver.S. Ephe^ariSyCh^.i.
105
to fa!uation:this I cake to be principally intended,iQ noc foly.Vnderftanding is light fupernatural of the minde,whcreby itconceiueththc meaningofGod, in his word and workes, and pierceth into the na- ture of the things of God , of things fpirituall. As wiftdome is oppofed to foolifhnes,fo vnderfland- ing to dulnes , and to the fuperficiall ouerture or childifh (hallownes of knowledgerBc not children in vnderftanding, but in malicioufneflta The old , whichboafted themfclues of knowlegc in the Law, becaufe they did abide in the Letter,and not go to the inward meaning ot it , the Apoftle faith they did not vndcrftand the things they did fpeake oh Ifraell knew what God had done, yet not percei- uing the end to which his great workes tended, (b as to follow and to cleaue to it, they are (aid not to' haue an vnderflanding heart. Knowledge is a gift ofthe minde, which pcrceiueth the truth and felH hood which is in thingsjit is oppofed to ignorance: Thefe two former words anCwcretoCbeckmah and \ Bmah.ov Tcbunab% which in the Hebrew are of like importancejfor that note ofquantity (all) wifdom, it doth fignifie a rich mefure in thefe things,not ab « fblute perfe&ion : who enrickedyoumth all fpeech, all knowledge^ i Cor. I . The fummc briefly.
Wee haue found redemption in Chrift , through his rich grace, which he had aboun- dantly (hewed vs> in as much as he hath giuen vs wifedome, whereby wee know and reft on Chrifts faluation ; and vnderftanding, which maketh vs fee into the things of God,yea both of them in plentifull meafure.
In
io6
Ephefians yCha^.i. Ver.8.
In which words marke 3 . things. 1 . That God
giuetb pardon oF iins to none,towhom he hath not
firft giuen wifedome and vnderftanding^Heedoth
quit none from finnc in Chrift, whom he hath not
taught toknovv & belieueon his"Ghrift,i Or.1.31
God doth make Chrift an author of righteoufnci
to none,to whom he is not firft wifedome, that is
who do not firft receiue the gift of wifdome fron
Chrift. Acts 26, Paul is fent to bring men fron
darkeneffe to light , that fo being brought to bi
lightjthat is,to haue wifedome and vnderftanding
they may receiue remiffion of (innes , and inheri
tance with Saints. Wee muft iearne from the Fa
ther, that is , wee muit be made to vnderftand be
fore wee can come to Chrift ; My fcrmnt by hi
knowledge /ball bring many to remifiwn effinne, jha\
iujiifie many. Looke as it was in the Type of Chrifl
none were healed by that brazen ierpent, who di<
not firft behold it ; Co heere,if we be not taught c
God to fee that Chrift crucified , made a curfe 0
the CrofTefor vs , we cannot be healed of finn<
wherewith that old Serpent hath ftung vs. Whic
is to be marked of them who pi efume forgiuenefl
of finnc in Chrift, and yet haue no wifedome, n
vnderftanding in the things of God : Wheres
Chrift will be auenged on all , who know nc
God ^ Whereas God faith^ hath no delight tn a pet
pleofno<vnderftandwg ; nay, that heis angry wit
them to deftroy them. There is nofignefofean
foil as to Hue, efpecially where meanes of the wor
are, without this vnderftanding ; for it is ate
kea that the God of the world hath pow^
ou<
YfER.£. EpbefianSj Chap. i.
ouer fuch, to keepe them b:indfo!ded,to their end- f
Jeile perdition ; euen .is in the body > the eye which j
.feftiil blinde after the moiHoueraigne eye-faluej
j applied,ic is a fhrewd preemption itisirrecoucra-'
j bly blinde, and altogether helpleflc.
The fecond thing to be obferued is , that true : vri/edome and vuderftanding are gifts of Gods I Grace in Cbrift I-fus. We receiue fuch wifedome < j from the firft man as did now remain with him af-i j ter fin,but this was no true wifdome,btit rather an j ! earthly,fenfual,6cdiuelli(h witdotntitbac w lfdome j therefore which is heauenly, making u ife to ialua- tion,muft be from the (econd Adam , who is the Lord from heaucn:Euen asreafonable vnderftan- ding is beyond the compaffe of that knowledge which the beafts haue by kinde, (b is this vnder- ftanding farrc beyond the reach of all that wife- dome left in corrupted Nature. To cleere this point, obferuc thefe two things. Firft, that it is freely befto wed on vs.Secondly.chat it is a benefit, then which we receiue none of greater vfe. Were it neuer fo good a thing , yet if I did purchafe it mentoriouily,it were no grace to me$ were it neuer fo freely giucn me,were it of no vfe no waies to me, it could aet be a fauor^much lefle a thing giuen me in riches of Grace ; for that which is a gift of rich Grace, muft come freely from the donour, and be greatly to th* good of the donatory or receiucr ; Now how freely wchauc this wifedome, wee all know ; it is beftowed on vs when all we are at en- mitie againft it, yea counteth it fooliihnefle : How behoofuil it is for vs,we may cafily kno w,when the
P fight
107 j
Z>*#. z.
J
I zo8
Epbefiansy Chap.
i.
V'ER.8.
Vfei<
Vf**>
fight of the body is Co precious a fenfe , when the reafbn which wehaueasciuiilmen, is fo benefici- all, that a man were no man did he want itjfor this doth lift him aboue the order of thofe inferiour creatures , how can it be but this wifedome and light muft needs be precious , by which wee fee Gocl, Chrift, thofe things within the vayle, kept intheheauensfor vs, by which we areaboueour fclues,and all this world,tohaue communion with God,Chnft, Angels,fpirits perfe&ed, which raaketh vsfarre higher aboue rhefta:e of natural man,then naturall man is aboue the beaft I Now then it be- ing freely giuen , and a thing of all others moft behoofefulI,it muft needs be a gift of the rich grace of God.
What thankefulneffe then doe we owe to God, who hath vifited vs with fo precious a bleffing* Should wee be through phrenzie out of our right mindes a moneth or two, Oh how gratioufly would wee thinke God dealt with vs, to reftore vs againe to our right fen fes,as we vfe to fpeake? But for him, when nowwehad.rhroughfinne caft our felues into all tolly , and fpirituall lunacy, for him then to vifit vs, & by his almighty power to bring vs to the vnderftanding of the wife,it is fuch a b!ef- fing, for which hee cannot be fufficiently praifed ; Letvspraifehimforhisgoodnes, and praife him for his faithfulneffe j for face did promifethat the harts of the foohfh (hould be made wife.that thofe who did erre in heart (hould vnderftand , and loe he hath performed it to vs.
We muft cake knowledge what we are by nature, j
men I
Ver.8. EphefianS)C\\SLip.t. ^ 2.09
jmen empty of true vnderftandtng. Did wifedome ; jcoffrshom nature, and grow out of the earth , it iwere nor a gift of Grace in Chnft Iefu^ ; No, the I Princci of this worlds wifedome , fuch who haue fecmsdeoranfacke all the creatures, from the high- er IHrrc to the lo weft mineral! within the boweis , ofthecarth,euenthefeareasdeuoyd of true wife- , dorae,astheAfle~coltsofthe wilderneffe Men are ouc of their right mindes till they come by faith and repentance to God in Chrift Iefus: Whit cm the foolifhnefTe of foliy worke, which is in men j ! while they are conuerted? Folly maketh a man j know nothing of thefe ciuill things; a foole cannot ; tell how many twife two are; and what doth a na- { turall man know of his eftate by nature , of Gods Gracein ChriftiHce knoweth not, nay hec cannot know the things of God; for heecounteth them j foolifhnelTe. Secondly, a foole is vnteachable, not more vnlearned,then vnteachable, Pnw. 2 j.9. Per- j fwade him,fmileon him,chafc at him, nothing will ! enter: (bnaturall men; let God from heauen,and! Chrift by his embafladors befeech them to be re- 1 conciled to God ; let God threaten them withj the eternall curfe of his heauy wrath , nothing will lincke into them. Thirdly , a foole iudgeth not: aright of that ciuill end to which his lite (hould j feruc. Wife ciuill men know that they Hue for the j good of their Country, and their own priuate;but * ; a foole wanteth this wifedome. And what doe all } J natural] menJThey fee not what is the laft end, at j ' which all their life {foouid aime, as at a marke wx>* , that through faith and obedience they may come
Pa to
— J
MO
EphefianSy Chap, u Ve *.p,
Dotf.j,
to Hue bldTed euerSaftingiy with God. As a foole iudgethnot of the end to which hee liueth , fo hee maketh no prouifion of mcanes which tend to the good of other, or himfelfe $ and yet feeketh after a common-wealth of babies, fuch as are his dagger, choller,cap,6cc. for thefe are as good to him as the Tower of London ^ So it is with naturall men,they gather «i heapc oftranfitory things, but lay vp no treafure in heauen, which might Hand them in head for afterward. Againe, though fooles are thus ppore and miferable , yet they thinke themfelues to haue all the wit , and haue no fenfe of all their mifery; for the eye of reafbn is out, with which it fhould be difcerned : Thus it is with naturall men, they thinke they know what they haue to do, they feele no want of Grace , they fee not their mifery which is come on them through finne. To reckon vp particulars in this kinde, would be too tedious : Wherefore let vs labour to fee our felues fooles, that we may be made wife. It is a figne-fome beam of heauenly wifedome hath (hined into the fbule,, which now findeth it felfe empty of true fauing Wifedome.
The third and laft thing is , that God doth giue vnderftanding& wifdome plentifully to vs whofc finnes he forgiueth } This phrafe is often vfed , all. knowledge \ Rom.x^.i^ I Cor. 13. Col a. So lames counteth it all toy., and it feemeth to note a kind of fulnefTeandrichmeafure in the things to which it is adioyned, fee Colof. 1 .9. and 1 Cor a . and fo God doth giue vs plentifully thefe things , Wifedome , Life, Regeneration 5 he (heddeth andgiueth them j
abun- ;
y BR.8. Epbefiansy Ghap.w
MI
abundantly, lam. i. 7*f .3. This God did foretell, that a fter his (Thrift manifefted,the earth (hould be filled with hi* knowledgebase would poureout his fpirit, not giuc it by drops, but plentifully : E- uenas gracious Kings and Princes on earth, will not onely giue things which are good, but will be- ftow them in fuch meafure as may fet out their prince-like bounty ; fo it is with our God.
Now for the further vnderftanding of this point, we who beleeue,raay be (aid to haue all wifedomei 1. In regard of the excellency, 2. In regard of the quantity. For the firft,when a man hath one thing fo good.that it ferueth him inftead of a!l,as if a man hath Gold, Siluer inough, we fay hee hath euery thing, becauie he hath that which ferueth him for euery purpofe :So though this wifedome is not for kinde,all wifedome , yet being (b excellent that it ferueth vs to all purpofes,it may be called (all) wif- dome. But here is a further thing to be concerned, cuen in regard of the quantity ofit.-Now it cannot be (aid (all) in regard that it is abfblutely full and perf eft for degree \for we how in fart onely >\t muft belaid fo then comparatiuely onely : Now it may be faid {all) wifedome, thus in a double re(pe& ; Firft, in companion of that meafure which was giucn the beleeuing lew i and thus euery faithfull Chriftian may be faid to haue all wifedome giuen him : It is a great fpeech that the leaft in the king- dome of God (hall be greater then lohnBaptifl : for lookeas wee who now are vp after the dawning of the day, and rifing of the Sun,haue far more light, then fuch who are in the night ; thus it was with i Pi the
■ ■ ■■ ..... ■ i... m g H Mil ii 1 ■■
ill
Epbefans7 Ghap. i . V £ R.8
Vfcu
fthelew,hehadthe Starre ofProphefie, as in a I darke night * wehauetheSunneofrighteoufndTe now rtfen ouer vs,and £r?*, our light is farre grea* ter then theirs. Secondly, Chriftians may be faid to haue receiued {all) knowledge,in regard of thofe who are more imperfect ^ as there are fome Chri- ftians more carnal], weake, then others, fb more ignorant alfo. For as this earthly vnderftanding is not in that degree in a childe or yong man, as it is in an aged : So when there are babes,young men, old men in Chrift, there is a meafure in wifedome anfwerable to thefeages, as it were in Chrift ; but Saint iWherefeemethtofet this downe, foas it may admit a common application, rather then o- therwife.
Seeing then that God doth giue wifedome plen- tifully to ali, to whom he giueth pardon of finne ; how fearefull is their eflate, whoeuen feeme to flie from knowledge? Some thin ke it a dangerous thing to know much* they will liue without fa- uing light, rather then difquict their fleepe ; fome hope ifthey be but baptized, and can their praiers, Creede, and that men muft loue God aboue all, their neighbours as themfeiues, they thinke they knowinough, and who can teach them more I Nay, euen in thefe dayes of light, fome will fpeake as ifthey would bring people to the old implicite faith : Some are fo without vnderftanding, that if youaske them any common queftion, they are ready to put it off, they are ml booke learned : aske themareafbnofthatthcy doe, they haue nothing but a childilb imitation, they fee others dtefo ; they
put
Ver.8. Epbefians^tap.i. 2,13
put off vnderftanding more fully, as if it were a thing appropriated to our coate. Sufpeft your felues. While the darkeneffe of night abidcth, who will thinke the Sunne is rifen I and how can the Sunne ofrighteoufneffe be rifen in thy heart, who ftill doft reraamein (6 great darkeneffe I Some cry out againft much knowledge, they fay, men liued better when leffc was knownc ; as if they would fet that on foote agawe, that ignorance it the mother 1 ^^tawjorwereofthemindej that men might haue too much of their heauenly fathers bleffing. Finally, fuch as vpbraid Chriftians, counting it pride in them to take vpon them knowledge in the Scriptures, or ludgement in the particularities of diuinitie.
Let vs feeke to God for wifedome, feeing hee will giue plentifully, euen that annointing which (hall teach vs all neceffary things ; As God hath not fet any certaine degree of fan&ification, wfcicfa fhall ferue vs for faluation ; fb he hath not ftintcd vs to any certaine degree of knowledgcbut would haue vs feeke to be fiiied with all knowledge and wifedome, as he would haue vs ftriue to perfection of holines : Wherefore though we fee but things,as the blindeman did when now he was reftored, yet we neede not be difmaied while wee ftriue to make proceeding. We take great paines to get the know- ledge of earthly things,and we efteeme it as a great benefit to haue infight into earthly matters,wbich belong to our eftaces ; but what is it to haue this vnderfhnding in the things which concerne our heauenly condition? the raeher let vs feeke,becaufe
P 4 God
Vfiu
2,14
EpbefianSyGhxp.
Ver.?.
Vfi*
V£RSE£.
God will hcarevs gracioufly. Hee whoanfwercd jW*;w*Jeekingpoliticke wifedome, and granted him abone all he did thinkc and aske ; what would he doc to vs, were our hearts fet to beg heauenly vndcrftanding \
This muft comfort vs, who haue receiued our part in this heauenly wifedome. Commonly the moft Chriftians are counted good men god wot, but fimple (bules,of no partsrthe wifedome of God is folly with the world;it is like the waters of shiUh, which becaufe it giueth not the loud report, like thefe humane wi(doms,itis not in requcft with men of carnall Judgement. Let this weakenefle be farre from vs. This wifedome maketh the face tofiiine, is able to fatisfie the fbule, 1 care te knm nothings but ckrift) and him crucified^ yea, to faue the fbule eternally, bringing it to endleflc glory. Such who haue the wifedome to get honours and treafure here on earth, they laugh at all learning befides, in comparifbn of this, counting that skill folly, which a man may haue and yet goe bare-foote. But how truely may we deeme all that wifedome folly, which a man may haue, and yet loofe his ownefoule?
Hauing difpatched the three circumftances, which were included in the former verfe, we come now vnto the fourth in this r^,namely,the man- ner of working this wifedome in vs,in thefe wordsj Hauing opened vnto <vs the my fiery of his will.'] Which is amplified, i .By thecaufe, Q$dsgo$d flea- fur e7 the freedome whereof is argued in the words following ; which hepurpofed in himfelfe , not con- ,.' fideringf
VER.?» Ephtfians&hap.tii j %i^
fidering any thing in vs which might moue him vntoit. Here is nothing ncedeth explication, vi> lcfTethofe words $ the myfiery of his ml. Which phrafe dorh note out the hidden wifedome, which the pleafiire of his will ordained to our glory, and is for matter all one with the word of truths the Go- fpell offduation, verfe i 3 . The fumme is.
Which fo rtch benefits of wifedome and <vn- dcrflanding he did workein vs, when now he hid opened <vntovs that feeret wifedome which his will had ordained , to our glory ; that Go^eH off&lnation, which he did out of his graciom flea- jnr e, which withinhimf elf ejnot looking at any thing drttf, hefurfofidtoward <vs. Obferue nrft \ God worketh fauing wifedome in none, to whom he operieth not the do&rine of wifedome, the Gofpell of faluation : As God did promife that the hearts of the foolith fhould vn- derftand $ fb like wife he did promife, that all of vs fhould be taught of him : Andlooke as the pre- cepts of Graramer, and doftrine of Logicke,muft bemadeknowne and opened vnto vs, before we can get the Art or wifedome of Grammer and Lo- gicke i fb it is, we muft haue vnfblded the do&rine of Gods fauing wifedome, before wee can haue wrought in vs the diuine qualitieof this wifdome, which commeth from aboue. For further vnder- ftandingj it is fit to confider what things this o* pening of the Gofpell comprehendeth in it,or how God doth open this fauing wifdome to vs. i.Out- wardly, by propounding the do&rine of it vnto «ur eares, which he doth by his Miniflers : for this
caufe
D*tf.
zi6
EpbefianS)Qhap.
i.
caufeMiniikrsarecalledfuch as teach othersiawif dome,CV/ .z.che cnd.Sucb as fee >de with wij dome and <vnderJlandmg,ler*Smh a4 make Wife7wit i$,Dan. 12. 3. For though it be read, wife, the word hath an acliue figmficacion, andimporteth to make wife, or bring to wifedome , as the next word doth not fignifie iuft mew, but fuch as turnc others to righ- teoufnefle. Euenasin great Schooles,there are in- feriour Vfhers, as well as the principall Matter i Co I it is here : It pleafeth God by mans outward mini- ftery,to open the eyts of the minde.and bring from darkeneffe to ligfrt 5 but mans teaching, which go- eth but to the eare, cannot doe this matter. Wee muft therefore confider God fpeaking within theminde,by holding out fome (uch light, and caufing fuch an inward illumination,as doch fpeake things no leffe to the minde, then a word audible doth report them to the eare. This is it which we are faid to heareand karnefrom the father: fnouid not the father fpeake and teach, wee cou'd not heare; neither is it an outward voice, for all that heare this voyce come to Chrift, which is not veri- fied in the other : And this is that Iightawbich di£- fufingitfelfe through the word wee heare, doth make the things of God vifible to the ioule; Euen asnottheayre alone, but the ayre now inlightned, is the meane by which things are made djfcerne- ableto the bodily eye.
In the third place, we muft confider that God
doth together with this illumination, which fpea-
kcth and prcpoundeth things within the rainde ;
, he doth I fay, together with it, open the eye of the
I vnder-
vnderftanding, the care of the deafe heart, to fee and attend vnco it: This is called fometime renew- ing the vnderftanding, gluing light, opening the heart to attend, remouing thevaiie: iror it 1 will fhcvvtoa blindeman anything, it is not enough to propound the obied, and to procure an exter- nall light by which it may be decerned, but I muft reftore the light of the blinde eye before I can flbow it the thing propofed : So it is with vs, who arc fpiritually blinde, before we can haue opened to vs the things of God.
Thevfeofthisis,firfttorebukefuchwhothinfce Vfe. i they can be wife enough to faue their foules,though they haue none to open to them, to inftruft them in this hidden wifedome of the Gofpell.Blindneffe and bold preemption accompany each other;But deceiue not your felues :Thou who canft not go to aTownetwomyles off, which thou ncuer wenteft to, but thou muft inquire and get fbme guide and direction, canft thou finde the way to heauen ha- uing no guide, no direction I Thou who canft not learnethy ABC. but thou muft haue a Schoole- mafter,why wilt thou imagine thy felfe able with- out helpe of teaching, to learne this high point of wifedcme,which teacheth to Hue happy with God, world without end i
Let vs attend vpon the Preaching of the Word, ! if* * and the teaching of this wifedome,ascuer we would haue it begunneorincreafed in s^Blejjed are they who waitc at her gates, at the poftes of her doore : A fpeech borrowed from Clyents or Patients, who waits to haueaccefle to their learned CounfelI,and ! to
m \
T>otl.
i Cor.t,
Pro.5<
EphefianS) Ghap.
Ver.^.
to the Phy fitians,whofe aduife they feeke for: Yea, let vs (eeke for that inward teaching of God, in whofe light onely we come to fee light.
Obferue fecondlyj That thedo&rineof ourfal- uation through Chrift is a hidden fecrccie: The A- poftle ca'lleth the do&rine of Chrift crucified,a hid- den wifedome; which the chiefe for wifedome in this world knew not, iTim.^. Without doubt faith the Apoftle, great tithemi(lcryofgodlinttfe : naming after points of doftrine concerning Chrift Iefiis : And needes it muft be fb, for the great vo- lume of the whole creature, hath not one letter or fyllable in it of this wifedome:They rcueale a wife- dome, for in wifedome God made the heauens, and founded the Earth in vnderftanding; but thofe who knew this wifedome beft, learned no- thing of this fauing wifedome in Chrift, 1 Cor* 1+ Againe, there is no fparke of light in nun by na- ture, able to conceiue this fecret ; The wifedome ofthe Law,the light of nature reacheth not, for the light of reafon difcerneth that God is to be loued and honoured$that lam to doe,as I would be done to, and not after that meafure I would not receiue$ But of fauing man kindeloft,by faith on Chrift, and repen tance,there is no light left which can trace any ftep of this do&rine.Thirdly;the kaowledgc it felfe is of that height, that from what time we haue the fpirit which doth teach itj wee cannot in this mortality know it any thing as we fhould, wee fee but in a glade, know but in part, like Children, which know not fully the things they know : Now that which is hid info great meafure from vs,who
are
I Ver.?. Ej>befians,Chap.i.
t\y
are now light in the Lordjho w great a fecret is that | in it fclfe ? I
But to open this a little further. The Gofpell of faluation may be called a M'iflery\\\ three regards, i . abfolutely, becaufc it is a thing of it fclie with- in the will ofGod, which no creature by it felfeis able to know : If a thing within my minde be fuch, that no creature can know it, further then I make it knowne j none doth know the things in Man, butthefpirit of Man, how great a deepe and fecret is that which is within God himfelfeMhus it ceafed when God did firft reuealc it,but yet a Mijiery (till in regard of the (pare reuelation, and fmall number of thofe to whom it was manifefted* For a thing is not onely hid while I keepe it in my felfe, bat while I (how it onely to fome few perfons more neere me, it is a fecret matter ftill. U the King ac- quaint fome two or three of his moft neere fauo- rites with a fecret, it remaineth hid ftill,and a fecret, in comparifbn of things commonly knowne:Thus was the Gofpell a M/J!ery,when it was made known to the people of the Iewcsonely j but continued no longer a Miflery in this fenfe, when now it was nororioufly published to all nations. Third!y,the wifedomsof the Gofpell,is fli la Mijiery when it is now diuulged,in regard of thofe whofe eyes are not opened to fecit,and their eares boared to attend to it: as newes fo common euery where, that they are nonewes, are ftill fecret to fuch, who being deafe, haue neuer heard of them; thus it is at this day, a hidden riddle to many Chriftians by outward profeffion.
Now
( _ .
3.
ZiO
Ffi
€ I,
t.
vfn
EphefianS) Ghap J . V e r^ . :
Now the Vfe cf ic is,to rebuke the preemption of men,who think* Co of their vndernandin&as if a word were enough for them in theft matters ^ who hope they are not to iearnc this point now : yea, fbme proud (hallow heads, who can find no things in the Scripture eloquent for phrafe , or profound formatter: but this knowledge of Chrift is To hid- den a d.epe, that nothing is to be compared for fecrecy with it in the whole world ; and when hu- mane Arcs are fo abftruie,that we cannot conceiue them without fbme reading &explaningofthem$ how can we findeous this deepe riddle of God , if wc plow not with hsHeyfer ? How can wee vn- derftand the myftery ofhis Word, if we haue not an Interpreter?
Thismuft moue vs to diligence, and humble
dependance on God/or the teaching ofvs^wemu ft
thinkevpon them,communeofthem,netin proud
bafhfulnefle conceale our ignorance one from the
other: Aboue all, let vs labour to feeourfeiues
fooles and dull of heart , that God may make vs
J wife. Many arc more prone to blame the Preacher
J as confufed,obfcure, and I know not what,r;uher
i then rhemfelues j like the woman , which raken
[ blind* in the night, did blame the curceines as kee-
j ping the light from her, when the fault was in her
blindnefle within, not the-curtaine without.
Thirdly. We fee hence the loue of God,to tell vs
a fecret, yea, a hidden fecret within his owne will,
in what can his loue be more teflified llohn 15.15.
\l caU you friends, for 1 haue '{hewed you what I heard
from my Father. When God reueaied the fecret of]
Nebu-\
Ve R.? . Epbefians-, Chap, i
ii
Nebuchadnezzar to Z><w/;/, and Pharaoh his fecret) to lofeph, was it not a mercy, for which they were) thanketul!?fee£>rf».2. and do not we account them to haue found much fauour ? But this is aboue all, to make known his hidden wifedome.which thew- eth vs what things await vs to euerlafting life and death. | Obferue thirdly , that the reafon why God re- 1 Dofi, j uealeth or openeth the Gofpell to any, is his meere j I gracious plcafurc within himfclfe, were it any dif i j positions forefeene in men , then thofe fhould be ; tailed and taught , who were of belt capacity and j ; towardnefle, who were for ciuill carriage moft vn- 1 blameab'ejbut not many wife, nor many of great; ; wit, but babes and fimple ones are ca:!ed,yea Pub- licans and Harlots were made know thefe things, when Philolophers and Pharifaicall Guilians were excluded. To fhow it in particulars it is a grace of God to giue his Lawes and Ordinances, Pfalm. 1 47. ip, fo it is his meere Grace that they are be- , flowed on any, rather then others : This is fhow-; ed in-giuing them to Ifraeil, who were worfe then Tyre and Spdon, then Niniaeh, then the Nations. / 1 doe not fend thee to a Nation ofaflrangc tongue ; they Eiec 3.5, would heare thee : Had thefe things beene done in Tyre ! and Sydon, they -would haue repented : Niniueh repen- \ ted at the preaching oflonah, Loe^a greater then lonah is here. Yea,God is forced euery where to vpbraid thera with ftiffe-neckedneffcja necke of ftee'e^ with hard harts , harts like Adamant* with brazen fore- heads } yea, to call them a gaine-faymg and rebelli- ous people. Euen as his pleaiure carrieth rayne to
one
2.2,1
EpkefianS)Ch*p.
Ver.?.
rfiv
one place, and not to another ; (b hce rnaketh his Minutes .drop the word of Wifedome amongft fome, and not amongft other-fome. Matth.io.6. Gh not to the way oft he Samaritans. So Att 1 6. y.Goe not whether thou wteniesty hut wto Macedonia. Now if man3 outward teaching be afforded outer mcere Grace, how much more Gods inward teaching, yea his opening the eye of our minded In truth as noreafoncan be giueii why one mans eyes were opened, one dead man raifed , rather then ail the reft j fo no man can giue a reafon , why theft who now iee and beleeue, (houi'd be made to fee rather/ then others.
This ferueth to confute thofe who thinke the word to be giuen or deteined^ according to fome thing in them to whom it is giuen, or from whom it isdeteyned in them or their progenitors $ but we haue fhew<& fufficiently>that ic is firll fentamongft any freely, and if it bewkh-hcid from any, it muft be for their owne deferts, o; fome who haue bin before them, parents to them : not tor their owne deferts; for many of the heathen were not fo hard- hearted and impenitent as the tew • and for their parents fault, it could not be with held, vnleiTe we would make particular parents to (land for them- fe-ues and their children ^ whereas to be a Type of Chrift, a publique perfon ftanding for him and his, doth agree to Adam> as a thing appropriated to | him, Ro/n.y Yea, fome thinke that the iff ward tea- ching which doth fo teach that it changeth the mindc, &Jm this teaching I fay is giuen tofuch whom God doth feeas fit to worke with it,und vfe
to
Ver.ao. Ephe fans-, Chap. i.
nj
ro this purpofe j as a Captaine fetteth a man on a horfe whom he doth fee will manage him welhBut this doth prefuppofea connatural! correfponden- ck in corrupc nature, tothcfupernatural! grace of God, and a power in nature to vfe Grace aright, which hath long lince beene condemned as a Pela- yuierrour, from thefe grounds, that wee cannot i >cany thm^ wriich profiLeth to Valuation out of Chrift,that we are not tit to thinkeagood thought.
Secondly. Let vs acknowledge Gods free grace, jj^ that we hauc theie things opened and reueaied to vs, wee ot meane parts Tor vnderilanding.in com- parison of ot(ur,we who haue been often more vile & viuoufly difpofed then others : Let vs acknow- iedge that he hath opened thefe things,& hid them froTiotbcr,euen becaufe it fo picafed him.Finally, j let vs abor to walke worthy chefe ordinances, to be fruitful! in them, left he fay to vs alco Caperna- um, Woebetotbec\ thouwert lifted to beaucn, but I mil throw thee downe to bell.
Now fo loweth the tench verfe , which is fome- Verse io. what difficult, and ergo, weemuftdwcllaHttle on the explanation of it. Firft, wee will confxder of the connexion it hath with the former, then of the meaning and parts of it, and fo come to the inftru- ! ftions which it afFordeth : For thedependanceof iton that which goeth beforc,it may fecm brought in either as an explication of thofe words in the verfe before , the mystery of bis WiH , or as an ef- fect intended by fome thing which is m the for- mer verfe reported, The firfct fenfe is to be taken vp after this fort j Godh&tb opened to vs the my fiery
V%
Epbefiansj Chap.i. V er.io.
if his ml , out of his gracious plcafarc •, Where I meanc nothing by the tnyftery of his will, but that hemeantinfulneffc oftime to gather to head in Chrift, with thofe things already in heauen, all things in earth, euen a vniuerfall Church,through the face of the earth : this cannot, as Ithinke, be an expofition of thofe former words^For to (ay nothing that the Glofle is harder then the Text j words which are adioyned by way of conftru- ftion , are not commonly fo farre remooued from them they confter, as you may fee in the 7. and 1 3. vcrfes of this Chapter, and all abroad. A- gaine, the Apoftle by other equiualent tcrmes in the 13. verfe doth open what he meaneth by the myftery of Gods will,i/ws. no other thing then the word of truth, and Gofpcll of faluation. Thirdly ?
that myfterjapade knowne-, did worke in them all wifedomeanlvnderftanding, made them wife in good fuilmeafure to faluation, but the knowledge of this, that God would call and gather to his Chrift, an Vniuerfall Church in earth , is fuch a point,in which men made wife to faluation , were long ignorant, as Ptfrr hirafelfe. Now then if it be no explanation , then mull it depend on the former, as an effeft intended , and flowing from fomeching before mentioned. Now the matters in the verfe precedent , are but two : Firft the re- uealing of the Gofpell to Paul, withfome others* Secondly, the gracious good wili which God did purpofe within hirnfeife, concerning this benefit of opening his hidden fauing wifi«orne to the fonnes
, of men: Some ioyac it with the former, God did j open
fVfi r.io . Epbefiansy Chap, r .
I *M
open to vs Icwcs and Gentiles the Gofpeli , that
thus hce might in that full time which he had ap- *pointed,gather to all things now in heaucn when •he wrote,all the things in earth al(b,cucn a Church
vniuerftll : But neither would Ifubfcribe to this /expofition. For firft ittaketh theperfons to whom
God is (aid tohaue opened the myftery,to be both !Iewes & G.ntiles, yea Gentiles principally}where- |as PdHlvcrCc 12. fecmeth to appropriate this paf- ; (age of his Epiftle,frorn the 7. verfe,to the 1 5 verfe vnto the Iewes only. Secondly,this taketh that f'ul- neflcof times, to note the fulneffc of that particu- lar fea(bn, wherein God had purpofed to publifli his (auing wifedome to the Gentiles; but the Text hath it not the fulnes ofany certain time, as in Gal. 4.3. but the fulnefle of times indefinitely and vni- ucrfilly. Thirdly, the publilhing of the Gofpeli to all Nations, did not gather thofellft fpirits be- fore in hcaeen, but here they are as properly faid to be gathered into Chrid their head, as the things on earth^as when God is (aid to reconcile all things in the bloud of Ghrift, as well the things in heauen, as the things in earth, reconciliation doth as properly agree to the heauenly things, as earth- lie, (b here by proportion* for othcrwife he would haucfaid, that he might gather to all things which were now ioyned to their head in heauen, allthc things in earth alfo. Laftly,a!l in earth,through all times and places were not gathered by that firft publiihing the Gofpeli to lew and Gentile, but all who then were ordayned to life through the whole world: Now thefe are not al abfo!utely,but
Q^i refpe-
zi6
EphefianS) Chap. \. Ver.io.
refpcdiuely in comparifon of that few and ftnall remnant which out of our Nation , Godfometime gleaned.
It reraaineth then that thefe words come in, as ftiowing the intended effe& which God didayrae at,in his gracious purpofe of opening the hidden fauing wifedome to the ferities of men, tux,, thac thu» he might in the Fulneffeot thofe feafons)\vhich himfelfe in wifedome fore-appointed , hauc gathe- red to a head in his Chrift , ail things ; both thok who now were,by hauing this reuelation.gathereri in heautn , and all the things which are in earth , through all places and times, to the end of the world. This 1 take to be the trueft cohercnce,both becaufe gathering to a head in Chrift, is the effeft to which God dothdeftinate this gracious purpofe of opening J&e Gofpcll , and alfo for that this pur- pofe oi opening the Gofpelt , outvvardiy and in- wardly, or at lcait inwardly, is extended to euery one,through all ages of the world, who is to be v- nited, as a member, to Chritt the head : fothat no more , nor fewer haue beene 5 are, or £ball be gathered , then thofe whom G d did purpofe to teach in euery generation. Lait y,the words fit no fenfe but this.which to ftiew we mult karch a little the meaning of rhem.
Firft, touching the time. Secondly , the thing to be done in time. In the time two things muft be opened^ firft, what is meant by {difpenfatien ; ) fe- con&\y sby fulti'fle of tmes.Vtf pen fatten js a word tu- kenfrom Stew rds*and futh.ashaut the Keeping of things in common ,aad are to dif ribute them as
they
Ver.8. Ephefians, Ghap.i.
-litj
they feefit,for fingular perfbns and occafions*. To difpenfc then, is to distribute that lhaucin com- mon, as \i fitting in wifedome,to pcrfbns and occa- fions in particular.
Now the difpentetion of times, is put by a Meton. of thcadiun&jfor fulnes of times wifely difpen fed. Thefulneffe of times indefinitely, vnuiucrfaliy, noting the confuramation of all thofe feafbns fuc- cefciacly, which God had appointed for the gathc< ring of his children.
In the thing to be done, raarke the Aftion, that God might gather to ahead inchrifl\ that is the force of the word. Secondly, marke the Obie& of thisa&ion, aH things) that is, all perfbns, who in Gods couofcll belonged, as members making that body whereof (Thrift is head. Thirdly j Note the point as it were in which all arc to be gathered into one, orvnited in Chrift, whim : Hauing propoun- ded theobieft, hedothexplaine them ]>y adiftri- bation taken from the places all things which now are in heaucn with Chrift, glorioufly coaioyned to him j and all who arc in earth, that is, who are in all places, and all times,to be gathered to Chrift in the earth. The fumme of them is thus much.
God J tddyeu did of en to vs the Gofpeli offal- nation, whtch thing he did according to that his gra- cious f leaf tire, whereby itpleafedhim to open it to aH hischofen, which he fnrpofed freely within him- fclfe, that thus by opening his wit he might in the confummation of all thofe feafont ', which his wife- dome hath dtfpenfed, that he might ( I fay ) hane gathered as it were to a head, aH tlxngs in Chrift y Q3 both
it8
Epbefansy Chap, i . V £ r. i o .
Don. i,
both thofe members who had intlxir times this Mifiery reuealed to them , and are now glonoujly vrntedto him in the heauens : and ail thofe who by meanes oj this revelation, jha& in ail places and through all times, to the end of the w or Id yl?e gathe- red ^vpon earth, as it were to our head w him. Thus we haue to my conceit che moft probable connexion and meaning of thefe words* weehaue ftene the parts alio into which they may be diui- ded : Now it remaincrh that we come to the in- ftru&ions. Firft, when he faith, that in the fulneffe of cimes which God hath difpenfed, God ^will doe thus and thus * obferue hence, that God hath fet feafons wherein hee will accomplifih all his purpo- fedwill, Ecclef.7,. Hee bringethout euery thing beautifull in the feafon of it. As he bringeth things naturall, the Spring, Summer, Autumne, Winter, cuerythingin feafon, fo in all the workes he will doe about his children, whether it be the puniihing of wickedneffefor their fake,thedeliuering his chil- dren from culls, the giuing them benefits, he will bring them all forth in the fit appointedfeafons:Thc Cmanite, when his iniquity is full and ripe, (hall be vifited* ifraell, when 430. yeares expired,flaall be deliuered, Exod. 12.41. When the 70 yeares are expired, Dan.9. Chriit in the fulnefle of time, (hall be exhibited : It cannot be, but that God fhould both appoint times tor euery purpofe, and execute in them the thing that he hath purpofedjTo defigne times is his prerogatiue; as a Mafter of a family hath this power, to fet all times which he will haue this or that bufineffe ;akenin hand, fo Atti 1.7.
Stcond!y3
Ver.io.
Epbefiam,Chaip,
i.
"9
SecoadlyjSuch is his wifdome, that he onely know- eth how to appoint the fitceft feafons for all his workes : as thchufband-man, it is his wifedome or skill in hufbandry, which maketh him know the fitteft feafons for Earing, Sowing, Setting, Graf- ting, and fuch hkc bufineffes. Now looke as mans fidelity doth bindc him, if he hath faid he will doe this or that, at fuch a time , to make his word good, and doe it accordingly : So Gods fidelity doth fo binde him,that he will not but moft faithfully exe- cute all that good he hath purpofed to vs, in the feafons which with himfelfe hee hath difpenfed thereunto.
The Vfe is, fir ft to reproue our weakenefle,who thiake God often to delay : No, God is not flacke, as men count flacknefTej he doth but waite his fit opportunities, which his wifedome hath prefixed. If the hufbandman do not reape at Midfommer,he is not faid to delay reaping, becaufe it is not time to reape then : So God, who doch neuer flay but till the fit time come, may not be faid to delay : Toourfenfeitfeeraeth otherwife, but wee muft learne to iudge righteous iudgement. How long it is fie for me to purge, and when I muft haue refto- ratiues giucn mee , this the Phyfitian muft pre- fcribe.
Secondly * We muft learne to waite on God: It is not fit welhould teach him his time, make him be at our call, dance attendance at our wils: Superiours would take it in great fnuffe, that their inferiours fhould offer them this meafure. Againe, wee would not now in Winter haue Midfommer ____________ Qjf weather,
Vfe I.
n**.
2,50
EpbefianSyGhzip.
Ver.io
weather ,for it would not be kindely. Thus in the winter-feafbnsofanytryall, wee (houldnot wifh the funJhineof this or that bleffing, before our God doth feeit may be feafonably beftowed, re- membringthat the man who beieeueth, muft not make any prepofterous haft.
. Obferuefccondiy,that hee faith, the gracious purpofe of opening the Gofpell is, that wee might be gathered. Obferue, That God by opening tc vstheGofpell, doth bring vs to his Qhn%cka. 4 He giueth a Paftor & Teacher, who may outward- Jyreuealethefe things* that hee may gather hii Saints, knitting them to their head, and one witl: another: So he gaue the Prieft, Leuite, and Pro- phet to this end. How often, faith Chrift, would j hauegatheredtheeyas a hen doth her chickens under he> wing? And ye* would not. Looke as the newes of 1 gracious Prince calleth together fubie&s whe were fled vnder tyranny hither and thither : So th< opening tovs of this our King and Sauiour, whe muftfauc vs from finne$ this doth make vs fly< home to hinMs Pigeons vfe to their owne lockers For the better vnderftandingof this point.Firft,w< muft know that by nature we are many waies dif- perfedand feuercd. Secondly, the order in whict we come to be gathered.
For the firft, wee are difioyned from God oui father^the prodigall is the typeofvs,who was no* wandred from his fathers houfe,and would needes beat his owne hand : By nature all are without God. Secondly, we are fcattered from Chrift, like Sheepe in the valieycs of death , running after
the
Vsa.io.
EpbefianSiChap.
%l\
the Wolfe, and Icauing the Shcpheard of our foulcs. Thirdly, we are diuided one from another; a man being by nature a Wolfe to a man, his feete being fwift to fhed bloud, further then God re- ftraineth.
Now for the order in which wee are gathered. Firft,the opening of the Gofpell doth gather vs into one faith. Secondly, by faith as a fpirituail i!n- newor Nerue, it doth vnite vs with Chrift, ma- king vs to become one perfon with him, as man and wife, in Law, make one perfon. Thirdly, It dath thas vnite vs with God, as a woman marry- ing a mans naturall fbnne, becommeth vpon it daughterinlawtohim,with whofe fbnne ihec is one by marriage : Yea, we are Co much neerer to God, by how much God and Chrift are more neerely vnited, then any naturall fonne can be with his naturall Parent, who cannot haue the felfe fame fingular being his father hath, but one inkindclike vnto hira, and deriued from him. Fourthly ; wee by being gathered to Chrift, are gathered to the whole body of Chrift, to all who exift vnder him, by a kindeof pure fubordination, as Angels are fpirituail generation from him, as it is in all redeemed by him , the Angels hemming mmjiringjpiritsfor wr gwdy and wee rnoftftri&ly knit with all both in hcauen and earth , already in Chrift j not onely that wee are vnder one head with them, but we arc quick ned with one fpirit, and contained together, as the members of a na- turall body, are both contained and quickned by one foule. Nay, wee are gathered to all, who in
God*
VfeV
Prb.$.
Mit,ii.
Vfei.
EpbefianSiChap.
i.
Ver.io
Gods predeftination belong to Chrift : As one borne of this or that man, is notonely lincked with thofe brethren he hath in prefent, but hath a re- fpeft of con(angumitie,to ail that may be begotten of him , fo it is with vs ; from what time Chrift hath brought vs , by a fupernaturallnatiuitie,to be ' borne of him , we haue a refpeft of meere con- iun&ion to all, who are in time to be brought to faith by him. Who can vnfold the fociety which the Gofpell reuealed caufeth I
The Vfeis, firft to moue vs,that we would con- fider of Gods gracious purpo(e,according to which he reuealeth the doftrine of his Sonne to vs. What doe we it for, but to bring you to Chrift ? Euen as a friend, which goeth bee weene his louer and his loue, fo Chrift fendeth vs with that his minde, that we might winne you to him. It were happi- nefle for a poore woman to be contra&ed to a manvertuous, wealthy, honourable , but what fhall be thy happintiTe, when thou (halt by an vn- fained faith, haue got thy felfe contrafted vnto Chrift?refufe not wifdome fending tor th her maidsj refufe not God, fending out his feruants, and in- uiting you to come and partake in his Sonne Chrift, and all his benefits, toforaiueneffeof fins, and faluation of your foules, kaft you by defpi- fing his grace, moft highly prouoke his indig- nation.
We fee the vaine flander of the world; who fay, the Gofpeil marreth all fello wlhip: Jndeede it doth breake (bmetime good fellowfhip, falfely fo called j but itbrcedeth and holdeth together all fellowfhip
chat
VeRJO.
Epbefiant>Chap.i.
2-33
that is good indeede * It bringcth vs to haue fel- lowihip with Chrift the mjdiatour,with God,with Angels, with fpirits of iult men departed, with the predeftinate ones, whofe names are written in hea- uen, with ail in earth, who are bcleeuing members in Chrift : It breaketh company,by reafon of mens corruption, which maketh them, they had rather liuethrals of Sflthan, in their ignorance and Jufts, and cuftornes of ignorance, then fuffer them- felues , yeelding obedience , to be gathered to Chrift.
Obterue thirdly from hence, that this pleafure of opening the Gofpeli, was propofed for gathe-i ring all things to Chrift their head. Obferue, that whofoeuer haue beene, are, or (hall be gathered to Chrift, they are brought to this by opening the Gofpeli. God did purpofe this grace of opening the Gofpell, not for our fakeoneiy, who are from Chrift to the end of the world, to be brought to him, but for their fakes who were then inheauen when Paul d id write thefe words in hand . There is but one eternal! Gofpell; neuer was there other name made knowne,in which men might be faued, then the name cfclefus Chrift yefter day, to day, & for *0/r,theone1y way of faluation. Abraham faw the day of Chnft,& reioyced ; yea,from Aveft do vvne- ward, it was by faith on that promifed feede that they were accepted. What is the whole redeemed Church? a number called forth by God out of the world, to partake in forgiuenefle of finnc, and life eternail through Chrift. When the whole Church is a multitude of fuch as are called;&Gods
call
D<?#.3«
Gal.i.
2*34 (
Ephefiam> Chap.
Ver.io,
tyi.
ffi*.
Dott.^
call is nothing but the inward and outward, or at leaft the inward opening of the Gofpell, to fuch whom he hath predeftinated to faluacion : It can- not be but thatcuery one who is of, or belong- eth to the Churclvnuft haue this wifdorae of God opened to him.
It is to be obferued, not oaely againft thofe old heretickes, but many deluded foulesia aur times, who are ofminde, that if they follow their confer- ence, and Iiue orderly in any kinde of beliefe, it will feme their turne: But he that folio weth fuch a blinde confeience, will findeourSauioursfpeecb true; if the blinde Uade the blinde, both wiU come into the ditch ; his confeience and he will bothpe- rifli, if he learne not this way of faith and obedi- ence to the Gofpell of Chrift.
Againe, it muft teach vs to come vnder this or- dinance of God, reuealing his truth; for this is that great dragge , which taketh all fuch good fifti , fuch perfons as belong to thekingdome of hcauen.
In Cbrift) euen in him.~] Obferue, who it is in whom we are gathered together,as fellow members each with other. Wee are fitly faid to be gathered in Ghrift together,both becaufehe hath abolithed the enmitic twixtGod and vs,and Co remoued that which did difperfc vs. 2. Hee doth call vs, and ef- fectually draw vs home in his time ; euen as Shcp- heards doc their flockes,which are now fcatcered : When 1 am lifted *vpj wiU draw all-y How often would 1 haue gathered you f $.in him\ as in the fame point we are all of vs one : Euen as all the families of the
earth,
Ver.io. Ephejians, Chap. t.
*>35
Vfi.V
earth, in regard of Aitm their firft parent, the common roote and ftocke-of all mankinde,they areallbutone;Or as the Subiects of England, Scotland, Ireland, are in our King vniced, and all made one body politicke, (b it is with the mem- bers of Chrift in heauen and earth $ now being ga- thered vnderChrift their head, they mult needes be gathered one to another, as fellow members in oneandthefeife fame body, Rom, 12. There be- ing not one'y a bond from Chriit to vs, cuen the bond of his fpirir, and from vs to Chrift, cuen our faith, but a bond of loue, the bond of perfection, which doth hold vs one with another.
Let vsthen topreferueour vnion, walke with ChriJ,andkeepe by him: Eiun asit isin draw- ing a circle with compafTe and lines, from the cir- cumference to the Center, fo it is with vs^the more they come neere the Center, the more they vnke, till they come to the fame point ^ the further they goe from the Center in which they are vnited, the more they run ne out one from the other : fowhen we kcepeto Chrift, the neerer we come to him,the more we vnite $ but when we runne forth into our ownelufts and priuate tuftion, then we are one dif- loyne J from the other.
Againe, we muft, feeing in Chrift our head wee yre 2< areioyned,as membersof one and the fame body* * therefore we muft be fo affected each to other, as we fee members are : They tnuie not one another, the Foote enuieth not rheEyc,they communicate each vitfrother^ the Month rak^th meate,rhe Sto mack edige Hub, theLiuer raakttn bloud, the Eye
feeth
t}6
EpbefiansyGhap.i. Ver.io-
Dott,
I feeth,the hand handlech, all for the good of the whole, they will not reuengethemfelues: if going nattily one foote ftrike the other leg or foote,it will not ftrike againe ^ they fo beare the burthen one of another, that their affeftion each to other is not diminifliedj as if the head ake, the body will not carry it,and knocke it here or thereout beared) the infirmitie, doing it the eafe it may ; yea, being well effected to it, no kffe then before 5 Now that God , who is loue it felie, teacheth vs thefe things.
From this that he frith, <4tf the things which art in
heat$en,or in earthy Obferue,That there is noplace,
in which are any members belonging to Chrift,
but either in heauenorin earth. Thus,cW*/7i. the
I Apoftledid not know any belonging to reconcili-
| ation, wrought by the bloud of Chrift, but they
\ were either in heauen or earth : The Scripture
j doth not know but two kindes of men 5 fome
]- beieeuing, paffed from death to life, fome vnbe-
j leeuing, ouer whom wrath abideth ^ though fome
t haue greater faith and fanclification, itmattereth
! not, degree changeth not the kinde ; a childe is a
j man,no Icfle thew a man for the kinde of him: It ac-
I knowledgeth not but two ftates^ fome as Piigrimes
here, Wraftlers , Souldiers , runners of the racej
fome as at home, hauingreceiucdthecrowne> thej
garland of viftory : So itacknowledgeth but rwoj
Times.theone in this life of labour, which endethf
in death, Ecclcf. the other of reft, after this life j
ended ; Bleffed are they that dye in the Lordy they reft ■
from their labour : In like manner iwo Places,!
belong- j
VeR.io.
Bpbcfians > Chap
i.
*37
belonging co all faithfull Souldicrs; The one is) j earth, in which they are for time of their warfare : • The other is heauen , where they reft , recei- uing the crowne, which beiongeth to them: E- uen as thofe material Itones were either hewing and polifhmgin the mountaine, or tranfported and laid in the Temple ^ fb it is with vs ; cither we are fcjuaring and fitting herc,or elfc we are by glorious ioniunftion ,laid on Chnil die corner Stone in the Aeauens. But fome who will grant, that when Paul ' did write thefe words, which wa3 many yeares af- ter Chrifts Afcention, that then ail were in htauen j but they will noc ytelde that fbules were there from the beginning, but one!y fithence Chnft his en tring thither. Foranfwcre, I fay3 that the con- trary doth feeme cleare to me ; for they were ta- ken to glory and (aued as we ; now fuch as are ta- ken to glory, are taken to heauen, for the Scrip- ture knoweth no place in which God doth ordi- narily difplay his glory.but in heauen. Againe,they were rcceiued into euerlafting tabernacles,/;** £. 1 6> Now if the godly at theinftant departed, were be- flowed in any place but heauen , they then did goetomanftons, which they were to leaue with- in ay care or two, euen then;when Chrift was ta i afcend ; they whofe Pilgrimage and foiourning | ceafed with this life, they could not but be in their Countrey at home, after this life. Heauen is the Countrey of Saints ; O our Father which art m hea- uen: vbi Pater ibi patria. Thofe who walked as ftrangers here in earth, becaufe they looked for a heauenly Icrufalem , a Cicie whofe maker was
God,
*38 | Bp^WjGhap.i. Ver.io.1
God, they leaning this earth were tranflated thi- ther, neither was there any thing to hinder it: Not their fmnesjfor they which couid not hinder them from fan&itication, fitting them for heauen, coaid not hinder them from heauen : Not want of faith, who now hath that faith which Abraham and many of them had : No want of efficacie in Chnft,/tf w<# yeferdAj, to dty \ and for euet ^ his death was effe&u- all to caufe them to ftnde pardon of (in,and the ipi- rit offan&itication *, Not any priuiledgeof Chrift, for not fimply to afcend into heauen in fbu'e, was Chrifts prerogatiue, but to afcend fou!e and body, as heireof all things, and the author of faluacion to ail that ob:yhim. Finally, the tranflating erf Enoch , MofiSy and £//,#, fet me to figure out no other things wherefore though Dautd be faid not to haue afcended into heauen, Aff.2. ic isfpoken in refpect onely that he was no: raifed in body, and gone into huuicn body and fouie, as the heire of all things, and perfon who was to fit at Gods right hand* and though Hs'o^ the way into heauen be (aid hot to haue beene opened,and then to be new$ the meaning is not, that none went this way, but onely to fhow that th e uay was not really entred by the true high Prielt after the order ofMelchife- dechy as the repealing of Sacrifices did Ihovv that yet remiffion of iinnes was not obtained, that is re- ) ally receiued of our furety, vpon performance of that fatisfaftion vndertaken , noc that beleeuers found not pardon of their fumes, vnder the for- mer teftamenc. Againe,it isone thing for a way not to haue beene traced at a;!, another not to h;iue
beene
Vbr.. i o. EphefianS) Chap.i .
*3?
becne fully manifefted j the latter was not vnder the old Teftament. To conclude, though it be find, they receiucdnoc the promifes , fay in their rcall exhibition, and that tney were not perfe&ed without vs , the meaning of which is not, that they were not taken to heauen, no more then to deny that they had not forgiucnefle, or the fame fpiritwehiue; but to teach that they had not be- fore Chnit that perfect ftate in heauen, which now we and they are prefently pofllfTcdof; For they did expeft in heauen their redeemer, on whom they had beieeued for forgiuenefle ot finne and life : Euen as fouies now expect the re(un e&ion of the body,the fecond appearance of Chrift to iudge- men:;in regard ot which things they are not per- fected. Now hence followed a want of much light and ioy, which on the fight of Chrift,God man,en- tring the heauens,did redound vnto them : as wee in heauen now haue not die folnefle ofioy which then wee (hall haue,when we fee theaccom- p iihment of the things wee expeft. While the Fathersdoe fet out this imperfection of their eftatej the Papiftshaue fancied thz xLymkusy which ne- uer entred into their hearts.
The vfe of thisdoftrine is, firft to confute fuch Academical! doubting fpirits who will not fay where they were, I meane the foules ofihe fathers before (Thrifts afcen lion: Certainely, vnleflewee will be as fmitfull in multiplying Heauens, as the Papift is in his Hells; wee mull graunt them recei* uedhto oneonely receptacle of bleflcd perfected fpirits.
R Againe,
x4o
Epbeftans-, Chap.i. V beuo.
2,
Vfez.
Againe, it fheweth the vanity of the Popilh Lymbus and Purgatorie; they are well feene in Hell who can tell yt>u all the ftories and chambers of it lb exaftlyj the truth is, they are Marcionites in this point, who did hold that the fathers had re- frefhing and eafe from paine,but not faluation jand the reward of them was not in heaucn.
Secondly, we fee, to our comforts, whether wee fhall be taken when this life isendedj this Taber- nacle diffolued, wee (hall haue another j not made with hands,in the heauen. Askey faith God to Chrift, 7 will giue thee the Nations for thine inheritance . Whac did Chrift aske I Job. i 7. Father jwhere 1 am> there let thefe bf , that they may fee tne glory thou haft gtuen me : The Thetfe went from the croffe to hea- uen, roChriftsKingdome, which was a Ihort one if ' it were in Lymbus, which was to be broken vp with- in a few houres fpace.This fhould make vs delire to be diffolued, feeing wee (hail prefentlybewirh Chrift in heauen •. Should wee haue waited for ad- mittance into heauen,as long as for the refurre&i- on of our bodies, there were not that comfort^ but to flye forthwith to thofe buffed man fions, how willing Qiould it make vs to depart ? Who is it doth not wil.ingiy bid farewell ro his fmoakic Inne,when he kno wcth that he (hail come to his owne houfe, eucry way contentful! ?
Thirdly ,(ceing heauen muft hnd vs when we leaue
this earth, let vs fend our trcafure before vs . This
earth is but Gods Nurcery, in which God doth fee
his tender p'ants, not that they fhould grow here
fti!l,but that he may tranfplant them inhistime,and
fee
V
ER.II.
Epbejians, Chap. i.
2,41
fettheminhcaucnly Paradife; where they fliall a- jbide for cuer. Why then feeing oureternall man- i flon is there, what Ihould we treafure here below ? 'Men care not for fumilhing things they mud leaue 'quickly, they fend all before to the places wherein rhev meane for their times to make abode.
In whom alfo wee haue beene chofen to, or obtained,
an inheritance. Now he commeth to the third b.'ef- ;
iin£,euenour Glorification. Hauing laidedcwne
ourluftification, <verfe y.and our Vocation, <verfe
8.9. 1 o. hee doth fet downe this third before men -
tioned, in this 11. and n.verfes. We are to marke
i. The benefit. 2. The foundation of it. 3. The
*nd. The benefit hath reference to the 7. verfe, In
[whom we haue redemption^ in whom aifo wee haue
jobteyned an inheritancejThe old bookes reade it ,
' Wee are chofcnjhz latter, wee haue obtejnedan inhc-
j riunce : The word fignifyeth, wc haue beene cho-
fen,as it were by lot,to an inheritance.The ground
fhoweth vs, firft our predeftination. Secondly,
the author of it , by him who is defcribed from
the efFeft^in which wee are to marke, 1, The A<fti-
on, who doth worke effe&ually. 2. TheObieft,
all things. 3.TheManner,according to thecounfell
, of his will : the end of this and all the other benefits
following. The words being eafie, wee will come
to theinftruftions.
Firft, we fee that being in Chrift, wee finde not onely righteoufneffe in him 3 but life euerlafting : God doth not fct vs free from finne in Chrift, that by our felues wee might,by workes meritorious, worke out faluation ; buteuen as finne caufeth I R 2 death,
Veksz it
Deft. 1.
141
Ephefiansy Chap. i. Ve R. i j .
J}o€t, 2.
I death, fo his grace through Chrift raigneth to life cternall. Now the order in which we receiue this inheritance, you may fee, t^dc7si6, 1 8. Rnn.ft. God enlightens their eyes, brings them to know 6c belieue on Chrift, that Co they may receiue in him, Firft remifflon of (ins^ Secondly, Inheritance with the Saints : thofe whom hee hath called, hee hath iuftitiedi fo thofe whom he hath iuftified, hee hath glorified. Sinne is a wall of partition, which mult be beaten downe,before the light of grace and glo ry can (hinevntovs : Nowimne being remoued fromvs, who are with the naturall fbnne, whdt fliould hinder but that wee fhould be heyres, euen ioynt-heyres with him? Being one with him , wee are the fecde to whom was promif; d vndcr Ca- naan, the inheritance of the world to come. The better to vnderftandthis matter of our inheritance, you muft know what it is in general], 2. In what order we come to receiue it. That is an inheritance j which 1 hold as the Sonnc,or Alliejor as out of fa- uour I am written theheyreof this or that man^fo j what euer we obtaine by our principal! birth from I Chrift, that is our inheritance. That which weob* : tame is two-fold: Firft, in this life wee receiue the. I firft fruits, the earneft of the fpii it, and all our bie£ ; fxngsare giuen to vs as part of a childs pare. Wards while they are in their minority haue feme allow- ance from their inheritance^ and Parents wil proue their children with fome lefier ftockes, to fee how they will huflband them before they giue them the ; lull eftate they meanetoieauethcn^fodothG( J. | Secondly , wee receiue the fuineik in the life to j
come 1
V e r.i i . Epbefian$-> Chap, i .
*43
co me, which ftandeth partly ia Prcrogatiues. Se- condly,in the glory that (hall be put vpon our per- fons. Thirdly, in the things which (hall begiuen vs top offeffe.Some inheritances,haue prerogatiues annexed, as to be Lord high Steward , Lord high Charnberlaine : fb our inheritance hath this roy- alty annexed ; Wee (hall be Kings and Priefts to Godj we (hall be Iudges of the world , and Angels with Chrift, (landing by Chrift, as Benchers and Affiftants in place of Judgement. Our glory refpe- deth foule or body ; the ioule (hall be tilled with the light of knowledge, euen as the ayre vpon the coranaing of the Sun to it, is rather light to appea- rance,then inlightned . 2. Our loue mall as a flame rife vp to God. Whea the water which runneth in many channels is brought into one, itraaketh a little Sea : When all our fclfe-louc, loue of wife, children, earthly things, yea of (infull lufts, is tur- ned all into the louc of God, then doubtleiTe great and glorious (hall be our loue. 3 . Our ioy break- ing forth in praifc, who is able to vtter, when here it is vnfpeakeable (bmetime and glorious?Theglo» ry of the body (hall be fuch, that it (ball fliincas the Sunnc in the firmament, both from the glory I about it ; & the glorious fpirit within it, as a Lan- [ terne Ehineth from the Candle within it : For the i things we (hall poffefle , they are in a word all ! things , the world to come, the new heaaens,and 1 the new earth^nd the creature being a little thing, I we (hall pofleffe God himfelfe,in Chrift,as our huf- bandand all-fufficient portion.
For the Vfe, firft wee fee, that heauen commeth ff*.
R 3 to
*44
EpbefidnsyGhapA. VfiR.n
to vs freely, did we deferue it, and in effeft, pay for it, it were puj chafe, not inheritance ; but it is not laid limply an inheritancejbut fuch an one as is af- iigned vs by lot ^ for this word leeraeth to refpect that diuifion of Canaan to the twelue Tribes, whofe feuerall (eates were by lot defigned; Now if our inheritance commeth by lot , then it is not our owne induftry, but the Diuinedifpofition, which worketh all in all in it.
This fhould caufe vs to reioyce :-0 if men haue (mall things befall there in earth /.their hearts are fbone rayfed to reioyce in them; yea , in the vaine pleafures of this life, how are the hearts of men fil- led with gladneffe, who yet hang downe the head all amert while thele things are piped \ Ah alas there are too many who tafte their pottage, like EfaUybcttcv then their birth-right. O let vsbe aiha- racd, that in thefe outward toyes 3 which are but likethe ftiaktngof a childes rattle, that in thefeour hearts (hould be tickled, and with the matter of their free-hold in heauen,(hou)d not be mooued. This &ould make vs reioyce when wee are made heauy with diuers temptations, i Pet. i. Co they did in tfaofe Apoftolique times;- bur the hidden light of this ftarrejs not fo difcerned by vs who liue in this day of outward profperity. VfiZ* This (hould ftirre vs vp to affeci thefe things,
and be defirous of them, the creature groaneth in kinde, waiting when this our inheritance (ball be giuen vs. What dead births are we who lie in the wombe of the Church militant, neuer offering to breake forth into the heauenly liberty I Children
are
Ve^.ii.
Epbefians,Chap,
r.
45
are fo affe&ed to their earthly inheritances, that they fcmetime pradife againft their awne pa- rents, affe&ingouer-timely poffeffion. Great pur- cbafers, if they make a-purchafe in the rcmoteft parts, are not well till they haue feeneit; Co fiiould j wc be affeded toward our inheritance: Why harh , God giuen vs the firft fruitsjeuen as the Spies did bring to the Ifraeiite* fomeoftheiruits of Canaan to make them long after it, and defire to be poflef- fed of fo good a land , fo doth the Lord giue va,to i the like end,the firft fruits of the fpirit, to make vs defire and long after the fulnefle thereof.
Finally, fee thefeare we are to walke with.vpon this confideration, Hebr. n.The greater things we exped from any ,themoremuft beowrobferuancy toward them,&endeuor in al things to pleafc them.
Now folio wcth the ground of all thefe benefits in time, batting beene prtdeftinate : Which is defcri- bed from the purpofe going before, hatting beene predefitnateyaccordingto his furpofe : Which pur- pofe is argued from the author of it, who isnot na- med,but defenbed: In the defcription three things are to be noted; Firft, his a&ioa or working* who worketh: Secondly, the obiect^all things .'Third- ly, the manner $ after the counfeilofhis will.
To fpeake a word of Predeftinaticn according to purpofe , which is heere made the ground of nil the former, and fo to come to this description, in which we muft dw*ll with more diligent confi- deration for the vnfolding of it.
For Predeftmmon fee aboue. But it may be af-
ked what is this purpofe,according to which we are
R 4 laid
n*.
24^
EpheJians,Ghaip.i
Ver.ii*
faid heere to be predeftinate. Wee read of feme purpofed and ordained to the obtaining of life, Aftsil*\. I Tbef.j. Now Gods purpofe and ordi- nance touching the end,doth feeme to follow vpon Godsele&ion : for when we haue a will to do any thing,therefolloweth vpon this,in the mindc,a fet- led purpofe to effed it j fo when God hathloued fome to life,there ccranaeth to be as it were in God afetled purpofe of bringing Tome to life , which once fetled,all things come to be predeftinated,for performance of it: andito».p. this may be groun- ded, when he faith, that the purpofe of God, which is according to cle£?ion% might be Jure ; Wherefore I ^deeme foreknowledge by which God now about to choofe, knoweth whom he will choofe ^ ele&ion by which hefetteth his loue to life on fome before otherfbme; purpofe fetled of bringing fome to life before otherfbme ; thefe belong all to the fame be- nefit,^/*. Eleftion : Foreknowledge as that which goeth before -y for God doth not blindly choofe he knoweth not whom : purpofe following it, as a fhadow doth the body , and therefore where the one is named, the other by difcourfe are to be vn- derftood : Hee hath purpofed vs to attainc life through Chrift, hehathchofen vstoattaine life, zsRom. 8. Thofewhom he did foreknow himfelfe to choofe And purpofe <v»lo life, thofe hee predejlimted : And tbusyouiee why it is faidpredeftinatc,accor- ding to purpofe. But note heere by what method the Apoftle doth gather thcmfelues to haue becne predeftinated, euen a, pofteriori,£rom this that they were now called, iuftified , that they had recciued
an
Ver.io.
Ephefians&ha]).
I M7
an inheritance by faith, he gathereth that they had beenc predeftinatc. Obferuethen.
What is the way to find our felues to haue been predeftinate before all worlds , euen to findc that we are called, iuftified,fan&ified .- We muft go vp by thefe ftayres, or wee cannot come to the height of Gods counfell. Looke as by the counterpane of a Leafeor Will, we know what is in the originall will, which it may be is kept a hundred miles from vs : fo by thefe things written in our harts in Gods time, we may know and reade what things it plea- fed him from euerlafting to purpofe towards vs : But in this point we haue before been e large.
To come to the defcription of the author of this purpofe, according to which wee were prede- ftinatcthe parts to be marked in it haue bin menti- oned$ Letivs firft then confider of the meaning of the words. Secondly of the fcope, for which they are brought in.Thirdly ,of the doftrines to be mar- ked in them.
Firft, this word \worketb,~]<iot\\ fignifie fuch a working, which hath efficacie to the bringing forth the being of that wh ich it worketh.
At thwg$.~] Noteth out whatfoeuer things are, whether good or euilh
Counfd.'] Noteth fometime the facultie of wif- dome, which giucthaduife touching things to be done, and meanes of doing them: And thus, ac- cording as thejiature of the thing hath it felfe to him whe^meth aduife, is fometime prefent and ready, fometime needing deliberation , but deli- jbcrationfbfarreasit is grounded in imperfe&ion
of
Don.
148
EphefMSyGhap.
i.
VeR.h
of knowledge, andargueth doubtfulnefle, cannot beafcribed, but onely fo farre as it fignifieth- the maturity andripenefTe ofcounfell.Secondly,coun- feil ilgnifieth not the faculty, but the effeft, wife aduife giuen in any cafe from that facultie of wife- dome which giueth counfell. Thus we vnclerftand when we fay > What counfell did fuch a one giue you ? Now thus it is here taken for that wife or- der of things, and meanes,which Gods wifedome fuggefted. Laftly, it is to be confidered, why it is called counfell of his will. Firft, becaufe it is pro- pounded to his will > fecondly, it is accepted of by his will : The meaning is, we obtaine all thefe blef- fings before named, hauing beene predeftinated according to that gracious purpofe of God co- wards vs,whofe working bringeth about all things, according to that wife order which his counfell did propound, and his will for the liberty of it did free- ly accept.
Now the (cope of this defcription tendeth hi- ther, to proue that we attaine the benefits before named,hauing beene predeftinated by Gods coun- fell (for predeftination is an ad of Gods counfell, as I haue faid before^theruntoihe proueth this par- ticular, by this generalise who worketh all things after the counfell of his will, hee doth worke thefe benefits in vs, his counfell hauing predeftinated vs to thenr^ But God worketh all things,6cc Thefe are friuolous exceptions, that God fpeaketh onely of the things before, which he doth out of his pra- cious pleafure ; for this were an impertinent fuper- fluitie,to fay that God had wrought vs thefe be- nefits,
Ver.ii.
Ephefians>Chaip.
4?
nefits, when his counfell had predeftinated vs,who doth workc thefe benefits according to his coun- fell; Hehach wrought them in vs according to his counfell, who doth worke them according to his counfell.
Secondly, \vhat (b eucr t hings are according to Gods counfell, thofc he is faid to worke ; (or thefe laft words may as well determine the fuhieft, as ftiow the manner of his working.
Thirdly, what rcafon- is it to fay, hee worketh thefe things after counfell? as if all the workes of God were not alike after counfell.
Laftly, to fay he fpeaketh of things he doth out of gracious pleafure,is in their fen (e,who except iri- uolous : for he faith not,the counfell of his tv<*W«, butoftise^H/xa. Befidethat, the Scripture doth attribute thofe things, which as Judgements God doth execute in reprobates,to Gods ivAoKiec, meere free pleafti re, Mat.i 1.25. $? 1 3.1 i. Tbou haft hidden thefe things from tht wife, euenfo, becaufe it pleafeth thee. Now to come to the Doctrines.
Firftwefee, that euery thing which commeth about, is Gods effectual! working ; of him, by him, and for him,Are aH things, Rom 1 1 . vh. 1 Cor. 8. 6. Things are of two forts, good,or cuill^good things are naturall,or fupernaturall, fuch as are wrought in Chrift : Now all thefe the Lords efficacie is in making them, yea of nothing: Though man mull hauefome matter to worke on, Godcangiue be- ing, and call the things that are not, making them ftandoutasifthey were* Secondly, his woi-keis in fuftaining them ;' Hee doth not leaue thefe things
Doft.i.
2,50
Epbefiansj Chap,
Ver.ii.
things,as a Carpenter his building,or Ship-wright his Ship, but ftill k with them fuftaining them in the being,receiued from him. That which hath not heate of it felfe, but is made hot (as water) with fire, it dependeth on fire to be keptin heate,and no longer then fire is vnder it,it will not keepe hot:So thefe things, not hauing being of themfelues, de- pend on him for their con tin uall (uftentation,who did firftgiue them their being/Thirdly ,Gods adtion is in them, gouerning them to that end for which hee did make them; Things depending on ano- ther, are gouerned by that on which they depend. Betide, our feruants depend on vs, to be gouerned by vs; what are all the creatures, but fb many things miniftring to him who is the Lord of hofts I Not to (peak that the fame wifdome which teach- eth vs to get any thing,for this or that purpofe,doth teach vs likewife when now we haae it,to gouerne and apply it to that purpofe : So Gods wifedome, which made all things to an end, mult needes go- uerne and vfe them to that end : There is no que- ftion in thefe things. For that any thing {hould beget a thing like in kinde to it felfe, it is not ftrange ; and that any workeman {hould worke any thing like himfelfe, is no wonder ; The diffe- cultie is in eufll things: Euill is either of punifh- ment, or fin;Now God is by himfelfe an author of the firft;Sce,^/wA* 3. 6- Is there euiU in the title, which 1 worke not? Out of the mouth of the Lord com- meth euiU and goody Lam. 3. 38. For,puniftiment though it be euill to his fenfe who fuffereth vnder it, yet it is good in it felfe,when now it isdeferued;
as
VeR.it. Epbefans, C hap. t
t5i
as to execute a man is euill to him who fuffereth, good in the Iudge who cuttethoffa hurtfull mem- ber for the good of the publique. Euill of iinne, is either of the tint (inn j,or the lins enfuing. Now che(e,to fpeakein gerura!,neithcrofthemare with- out Gods effectual! permiifion.-Thcy who (b arc in Gods power, that they cannot fin without his luf- ferancc, his permiffion is effecluajl to the being of (inne from them, that is,neceflary to this,thatthey fliould a&ually commit that they are inclined to commie. Now thus it is with God, for he doth cf- . fedual.'y worke fbmcthings by himfclfe without o- then&ti the creation of all thelc thmgs/ome things i in and with others, working as initruments vnder j him and with him ; thus he worketh all the workes of grace 3 fome things by permitting others, and' that when he could hinder them j thus bis effica-j ciereacheth to the being of iinne, and thisismoft: luftin Godj for though euill is not good, yet it is [ good that there thouid be euill: God who bringeth j light out of darkenefle, being able to doe .good ofj euill} and it is iuft in him to permit, where he is not j bound to hinder- Seeing then Gods effe&uall worke is in euery thing^let vs labour to behold his worke,8c to praife him i\\ it : It is the workemans glory to haue his Art difcerned. Lookeon the fouleil thing that e- uer was committed, looke at Gods worke in it, it is moil holy, as that killing the Lord of life,^?.* 4.2 1 . That looke as it is in thofe double two fa- ced pi&ures , looke at them on one fide you fee monitersjOn the other beautiful! perfons; So it i?
■
Vfi r.
152,
Ephejians>Gha$.i. V er.ii
Theyworkc idem, but not ad idem.
Pjez.
Vatt.l,
in thefe wicked workes,the fame that man workech \ finiully ,God workcth mod hoiily.
This is our comfort,that nothing can be in which j our heauenly fathers hand worketh not : Earthly \ Parents, though proukient, may haue their rfijl* • dren meete with many cafcukies, which they doe not intend before, but helpe when now they feel I them brought abour; but nothing can be in which j I our fathers hand muit not bane a chiele ftroake be- \ fore it can come to paffe. This rnuft quiet vs, euen j for times to come, our fecuritie being in it$yea,£or whatfbeuer is befallen vs, we muft fuftaine our felues euen from hence, the effe&uall working of i our God is in it ^ we muft hence,! fay, fuftaine our ; felues from being fvval lowed vp ofgriefe j we muft ; notpreuent hereby due grieuing, and humbling j our felues vnder the hand of God. Hold this for euer, that nothing can fall out to vs,in which is not the effe£tuall working of our heauenly father. We \ cannot folidly feare God,if euill may befall vs with | j which he is not willing, in which he hath no hand. ; Wee cannot haue that patience in our euils, nor j that comfortable fecuritie for times to come. Nei- i ther let any excufe his wickedneffe hence,for Gods I workedoth leaue a man liberty to be a caufe, by •j counfell,of this or that he doth ; Co thatthou doeft igocagainftGods willaduifediy, when he worketh- ! his will in thee: And if a man doe execute one ma-i ilicioufly, hismurtherisnet excufed, becaufe the I fudge by him doth take away the life of the fame j manmoft iuftly.
Secondly obferue; That what God workcth j
or
VeR.h.
Epbe(ians,Chai>.
*>3
orwilleth, he doth ic withcounfell* though his; will be moft iult, yet we muft not concede of ir,a3 mouing meerely from it fe!fe,without any thing to dirccT:. With him is ceunfcll, with htm is vnderjittt' ding, lob iia^. and E/ay 46.10. My counfclL, faith the Lord ,Jha \Lfiand. Euen as the foote of the body hathan eye bodily to direct the mouing of it* and as the reafcnable will of man hath a light of wife- idometogoe b. fore it jfo would God hauevs con f ceiuein hfmfelte, that th* light of aduifed vvifdome 1 is with him, in whntfoeuer he willeth or worketh I This is to be marked; firft,that we may fee how all j things befalling vs are goodj [or the Lord bring-! ingthem about according to his counfell, theyj feemegood to his wifdome i Now wifedome iudg- 1 eth nochinggood,but as it is fii to fbmegood end^ now that which is fie for fom: good end, that can- not but be good.
Wherefore let vs correct our thoughts : In ma- Kc ' . ny things we fuffvr,wethinke other courfes would doe better. What is this, but to fay, this befalleth vs not with fb good aduife ? What but to reach God wiftdome,nhat iudgeth the higheft things. Let vs deny our owne wifedome, and giue glory to God, acknowledging that there is wifercounfeil in euerv thing we differ, then we can attaine.
This m iv rebuke rain indeliberate 6c felf-wil!ed Kc 2- perfons : Son 2 if a thing come into the head,curne them for\hwirh to it, as buil'y as if they would goe nine w^resaconce : Some againc, are fofefe- conceired, that their will muft (land, as if it were I a Law. Oitis a figne of fma.l wifedome ro be fb I
firongj
2,54
BjpheftanSy Chap. i.
Veeuu
DqS.i.
ftrong willed, Pratt. 12.14. Hee that hedreth coun/ell ts wife. It is good to looke before wee leape,and to remember that two eyes fee more then one. Salo- monjhs wifeft for politicke wifedome,hathhis fage Counfeilers, whole aduife while Rehoboam follow- ed not, he did lofe ten parts of his kingdome : It is in our lictle pcrfonall common- wealths, as in thofc wide ones; where Counfelijailes all gees to mine , Prou. 1124.
Counfeli of his wiL'] T!iat is which his will pro- pounded to it, did freely accept. Obferue hence, that what God wilieth once , that hee effectually worketh, fee Pfal. 115. Our God is in Heauen.and doth whatfoeticr hee mltetb : Who huh refttfed bis TVtU\fo lja.^6 10. We fee in beads that they haue an appetite to that they moue after ; in nun that which they will, that they pucout their powerto effecT: , fo ic is in God,i* he will any thing; hedoch worke it effectually. That is a friuolous diftincti- on of an effectual!, and an iiiefFecluall will in God, which ftandethneycher with nuthof Scr Rture, as in this place; nor with the bitfledneffeot God; nor with the nature of things : all that (hewed him which his will accepteth, he doth effectually worke it. Againft bleffednesof God; for might God will a thing and not hauc it, hee were not fully blefTed , when to haue euery good wil!,is more bSefled then to want it. Againil nature of things, for eucry thing which will and ability worketh ; if God al- mighty haue will to any thing, the thing mull needs follow. Where there is full power to worke any thing, applied to the working of ;t , the thing
wrought
V**.i i. EpbtJkmsyChzip.i.
*5S
wrought muft needs follow.
Hecre fomc diftinguilh and fay, that in things
which God will doe, his power doth workc them effectually* but the things which God Mould haue on condition from vs, thofehis power doth not workc : An old Pelagian conceit. Would not God haue vs waikc in hiscommandements, and hath he notfaid,thathe will put his fpiritin vs, and make vs walke in tnem ? S. Aufim learned that God did promile to worke mightily thofe things hee requi- rethfrom vs. If to haue the conditional! will be more happy then to want it , then God who hath power to worke the condition in vs,wiil not want it: Not to fay that this conditional will is abfurdiy imagined in God, he muft will the hauing a thing on condition which he will not worke, and then it is impoffible,vnle{Te the creature can doefbme- thing good, which he will not doe in him \ or on condition which he will worke, and then hee wor- keth all he willethj or on fuch a condition which he feeth the creature cannot pcrforme , nor himfelfe will not make him pcrforme j and this were idle and friuoloHs.
The Vfe is,firft for our comfort: While we know yp i( that all that good which God hath willed to vs, he will work it for vs? faith, repentance, perfcuerafice in his feare, fan&ification and (aluation;His wiil is, we (hould be raifed vp at the laft day, all thefc hee will effc&ually work for vs. Did our good depend vpon our ownc wills , as things exempted from fobieftion to his power, all our comfort were at an end : Ifthe preferring me from euill, &beftowing
S on
%\6
EpbefiansyGh&p.
V£Mi
on mee good, depend not entirely for principall efficacy on God, farewell all religion.
Vf* *• We fee them confuted that make Gods will tend
mans, and worke accordingly as that inclineth* which is to fet the Cart before the Horft, to make the fupream gouerneffe come after the hand-maid. We cannot go to the next towne,but we mull fay, if God w/#,faith lames. God can haue nothing with man, no faith, noconuerfion,butifmanwill, and that not as comming to him in obedience3but as a- b!e to croffe him, and refift his pleafure. ok Hee doth Ml worke after the couofellof his will,feeing it pleafed him toyeeld fo to the liberty of his crea- ture. Rf/f. Where learne they that God faaih fu- fpended his omnipotency,and put the ftaffeout of his hand?The Scripture telieth vs,that God hath the hearts of Kings jo cArry them at he wiU ,that the po w- crthatraifed Chrift,worketh faith in vs.Secondly, f fay.that did God looke to the will of another, as the rule of that he will worke, he could not be faid to worke after the counfeli of his will, though hee might be faid to worke willingly : as it is with ler* uants and fubie&s,who looke to the wills of others for their direction , of others to whom they are in power inferiour.
ffe 3. Laftly , let vs,feeing all things arc according to
his will, yecld him obedience in all things : It is fit children or feruants (hould be fubiccl to the will of parents and matters* how much more for vs to fobieft our felues to his will, which is euer guided with vnfearchablewifedome? Hauing thus admomihed what I deeme fit to
be
Vbr.ii
Epbefians,Chap,
■T1
^r
be fpoken more generally, as fitting to popular in- ftru&ion* before I paffethi*placc,I thinke it good toddiucr my judgement touching that epieftion. Queft. Whether Adams voluntary fallywns pre- ordained, and in fome fort willed by God , yea or no ? Or whether God did ohely forefec it, and decree to fuffer it, not willing ; or inten- ding, that it (houid fall our, though hec (aw how he could worke good out of it. I will firft fee downc the arguments on both fides. Secondly; faydowneconcluftons opening the truth. Thirdly, anfwere the arguments pro- pounded to the contrary. Thole who defend the latter, reaton thus.
I. That wbub maktth God cruel , and morecruell then Tygres themfclues\iawd<vniufl\ is not to be gran- ted: But to make him mi the vndeferuedfall and ruine of bis creatures doth make himfo. %. That which maketh God will an eecajien ofjhewing his owne wrath, is fooli/hly oferibedttGod^ ntwife man will make worke for himfelfe to he 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 bis creatures Jighteth with his end he propoun- ded,namely ,t bat byferuing him f bey might line baft- fy eucrlajtingly.
4. That which jlandeth not with Gods truth in his word is mot to be granted* But that to fay he did will and determine mefat,fiandeth not with his truth. His word faith, I would haue thee come to hte,& perfeucre in obeying me: this faith, 1 will not haue thee come to life jior continue in obeying;Ergo,it ma
S 2 keth
**58
EpbcfianSi Chap.i . V * R.i * ■'.
jto£ (W t$ haue decerned man.
r. T^ which maketh God wiHthe taking away of feme guilt, by which Adam fbmd haue be tm ent- itled to haue obeyed, or to withdraw fome Grace, And foforfakenhim, beforehee had finned, thai is not to be granted. But to make GodwiH and decree that his creature fbali fall, doth infer re the fubflraft ion of fome Grace mdfufficient abilities to keepe the Law, and that while A dam jet had not offended : Ergo // is not to be granted.
6. That which God 'witieth, thathceworkeih , and is author of: But the fatty m fay he wtlleth: Ergo.
7* He who gaue fir ength enough to ha, .e avoided fime> did forbtd it in fame of death, he is not willmg that finnefbouldbe :But God did fi.
8. That which maketh God Will that which hath difa- gnement with his nature, is not to beyeelded: But to wittjinne,is towiH 4 defrauation of his image, difa-
k greeing with his nature : Ergo.
p. That which taketh away mans liberty infinningj»a~ kethhisfinnc nojinne, and is not to be granted: Gods ordeyning that man fhonU fall dothfo : Ergo.
I o. He that punifbcthjin„e> is not the author offinne:
God doth funi(h it: Er&o.
I I • He who dothgiue hisfon aU to death for the abolifh- ing offinne, he doth not will that itfhould be : But
God dothfo: Ergo. I a. if God willed the being offmnes to fome ends} then
he hath need offinne: But he hath not need offinne. 1 3 . That which maketh God will thebein^ offwnefhat
he may (bow mercy in Chrifl , andfhew mercy in
Chrijl for the taking away offinne ; that maketh
God
y BR.li,
Epbefiansj Chap.
i.
*9
God runne a fond circle. But this dotbfo. 1 4. He who cmnot temft tofinne, cannot wilifinne :
God cannot. Ergo.
Now toproue that God did will,that through his permiffion finne fliould enter, or that hee did will (inne to farre forth as that it (hould be, or the being of finne, f for thefe are one,)the Argu- ments following are vfed.
1. He who doth make his creature fuch who may fall, and fettcth him in fuch circumftances in which he doth lee he will fall, and then permit- ted! him to himfelfe , hee doth will and ordaine that his creature,through his mutability &free- dome,Qiail fall : But God maketh him fuch who may fall, and fetteth him in fuch circumftanccs, in which hee doth forefee hee will fall, and then leaueth him to htt^Ergo.
If any except God, doth make him fuch as may fall, and fet him in circumftances in which he will falJ, not that he intendeth his fali,but for histriall , I would,aske why God knowing fuch circumftances, in which his creature might pof- fibly haue fallen,not a&ually falling,and fo haue proued him without falling, why he did choofe to fet him in fuch, in which hee did forefee that he would fall certaiaely J
2. That about which an aft of Gods will is occupi- ed, that thing is willed : Gods permiffion is an aftofhis will, and is occupied about (inne, the cntring or being of it : Ergo,th\$ is willed.
The firft partis plainer asloue, hatred,feare, cannot be about any thing , but the thing
S 3 raufl
z6o
Epbefiam> Chap, i . V £ K 1 1
muft beloued, feared, hated j fo heere , neither ' doth man permit any thing, hauing power to : withftand it, but hee is willing with it. Now | permiffionisfoanobieftof will, that it is like- wife an ad of will, conuerfant about that which it permitteth.
3. Hee who prohibiting any thing , nilleth it or willeth it (hall net be, he permitting any thing willeth it ftiall be. But God doth euer nil! that which he hindreth.
4. That which God fo permitteth that hee hath his end in permitting it,that he willeth;for what euer hath an end, that fo farre forth is good : Whateuerinany degree is good, that fo farre forth is a fit obieft of the dtuine will : But God permitting finne hath his end, why he will per- mit it, as all grant.
5. Hee who willeth the antecedent, on which an other thing doth infallibly enfue, hee doth will that which followeth alfo : As God cannot will the being of the Sunne, but he muft will the il- lumination following it.
But God willeth topermir,on which infalli- bly followeth the finne permitted ; otherwife God might permit,and the thing permitted not happen, which isabfurd to thinker for then hee might deliuer a perfon vp to finne, and hee not faM into the finne into which hee is deliuered : For though the aftion of free-will come bc- twee ne Gods permiffion , deliucring vp , and the finne to which wee are deliuered and per- mitted, yet God doth ncuer permit, but that
the
VER.u. Epbefians,Chap.i. 261
rfie creature will fall raoft infallibly to that ■which is permitted.
6. Hee who cannot but either will that finne Giould be, or will that it Ihould not be, hee hath willed that it (hould be : But God mud either will it, or nillit;£>g*. He whofe omnipotencie is in the being of all things , hee muft will the being of all things : Gods omnipotencie is in the being of euery thing : for lookc as if his knowledge be not in euery thing,he were not omnifcient; and lookc as if his prefence were not in euery thing, hee were not omnipreient; fo if his powerfull will worke not in euery thing, hee is not omni- potent.
7. No defefl: of an inferieur inftrument, can trou- ble the worke of an all-knowing and almighty Artificer; For the inftrument cannot doe any thing, nor yet faile in any thing, without his fufFerance and knowledge: But a defe&in an Inftrument.not intended andchofen by the Ar- tificer, doth difturbe his worke; Therefore <^4dams defe&ion from Gods order, was not without the will and intention of God.
8. That which maketh Gods prouidence more imperfett toward man is not to be graunted : But to fay,God letteth man fall into finne with- out his will ordaining it before, doth fo: For God doth not onely fore-know the euils which befall thebafeft creatures, but he doth ordaine the falling of them forth.
9. What euer Gods prouidence worketh to his
S 4 will
6t
Ephefans,Chaip.i . V er.u
will , is co haue that be to which his proui- dence worketh ; for prouidence isioyned with willyind of things willed: But Gods prouidence doth fet the creature fuch circumftances in which it will finne * dotfa keepe backe all ef- fe&uail hinderances which might hinder the creature from (inning ^ doth intend the vie of finne fallen out, Ergo, Gods will was that his creature fliould finne.
io.That which taketh away the true ground of fearing God, folide truftingin him, patience in euill, is not to be admitted : But the opinion that faith, that euill may befall vs, which God neither willeth nor intendeth,maketh vs we can neither foundly feare5nor ftay on God : for how can we fully feare and reft on him, in whofe hand it is notintirely to keepe vs from all euill, or to bring about all that euill which may ouer- take vs I Now to fay that man had power to fall into finne without Gods will or intention, doth affirme both thefe, <viz>. that it is out of Gods hand topreferuevs : Forthough he will, and intend our preftruation, yet we may fall into euill : And that euill may befall vs, which God doth not will, nor effectually bring about. I neede not (hew what a ground of patience is ta- ken away,when we cannot thinke that God had any will or intention in that which is befal- len vs.
n.Heewhomay faolily will and ordainetogood ends and vfes after-finnes, hee may ordaine the firft alio,, and will it as a meane which hee can
vfe j
VeR.U.
EpbefiansiChzp.
163
vfe to his glory : this is thus fhcwed : After- finne as (inne, hath no lefTe difproportion with Gods nature, nor can be no more approued by him, then thefirft: It mud then onely be re- fpc&s for which God may will an after finne,ra- thcr then the firft jbutifrefpecls make finne a fit obieel of his will, the firft patteth on as good refpe&s as any other : For ic was fit the firit (in fhould be to teach the liberty, and wirhallinfir- mitie,ofthe creature, that he might take occa- fionofvnfolding his mercy and iuftice, that his admirable wifedome, goodneffe, and pow- er might be manifefted, while hee did bring good out of fuch euill. The afTumption :But God molt holily willeth and ordaineth after- finnes ^ As for example j the vniuft crucifying ofChrift, Acts $.2%. Acts 2.23. None are blinde like fuch as will not fee: For to fay that God would not that his Sonne fhould be killed by the Jewes procurement, and the hands of fin- ners, but onely that God wouid haue him deli- ucrcd into their hands, to fufter what God would haue him to indure, is but an efcapeof aturne-ficke braine, blinded with wilfulnefle; for what is it but to fay, God would not that his Sonne fhould be killed by them, but giucn into their hands that he fhould be killed by them; for it was death,:uen the death of his crofTe,yea; and that vndcr the hands of finners, that God did lay vpon him to 1 uffer.-Neither doth it help, to f;iy, they were now refractory finners; for if finne in one, now a wilful! firmer, doth by - refpeftj
J
i£4
Ephefians-tGhap.
i.
Ver.ii*
refpe&s ic hath and vfes, become a fie obied for Gods will to will and ordainej then the finne of a creature defe&ible may be ordained alfo. [2. That in which is Gods counfell, in that is his will and worker But Gods counfell reacheth to the being of finne, otherwife finne fhould fall out God vnaduifed. The propofition is in the Text j His counfell is accepted by his will, and hee doth worke effe&ually after fome man- ner, that which his will alloweth, and counfell aduifcth. 13/rhat which is a truth, ranftneedes haue feme former truth,a caufe why it is true^ and Co there is no ftay till we come to the firft truth, caufe of all truth : But that finne is a truth, Ergo. 1 4. If there were but one fountain e of water, there could not be any water which were not thence deriued : So there where is but one fountaine of being, what euer is found to be, muft needes thence take the originall, (b farre forth as it is exiftent.
Hauing heard whatchiefely is brought in one iudgement and other, we will lay downe thele conclulions for way of anfwer,to thofe Arguments which were firft laid downe, oppofing the truth in this Queftion, as I take it.
Cenclufiw 1 . God cannot poffibiy finne : Hee may worke befide his rule who may finne, Gods rule is his moft iuft and wife will, which he cannot but
worke 1
Ver.u
EphefeanSiChap.
i.
*
worke after, no more then he can deny his owne nature * Ergey he cannot finnc.
2. God cannot be author of finne,in and with his crcature,as he is of euery good word and work; for that which the creature doth, God being the au- thorand principall workcrof it,God muft informe the manner of it by his commandement,and work it in him by his fpirit : But it is impoflible for the creature tofinne in working after that which is commanded him ofGod.Erg*.
3 . God cannot fo farrc will finne,as to approue it for good in it felfe ; it hath no proportion to his nature, fuch as he cannot be author of in the crea- ture, nor yet the creature worke while it keepeth communion with him. Wherefore God cannot allow it as good in it felfe, though he hath liberty whether he will punifh it thus or thus \ according as he doth with freedome reward fuch things which he cannot but approue as good, fuch obedience to his Law had his creature obeyed.*
4. Though God cannot will it as good in it felfe, nor approue it as good, yet he may will it fo farre forth that it (hall be, as being able to worke good out of if, God might haue willed that noneofthefe things fhould haue beene, which had agreement with his nature, and Ergo, by proportion may will that fuch things (hall be, which difagree in fome fort from his nature : For though thefe things arc not good, the being of them is good to him who can vfe it to his glory. Gods efficacy, Ery/y reach- eth not to the Eflence, but to the being and beginning of finne : For though the will of
man
66
EphefianS) Chap.
Ver.ii
man doth make finne exift immediately, yet the will of man could not doe it, did not the will of Godgiuewayby his permiffion. I fee Theeues commingtorobbe, and ready to enter at fuch a! doore, 1 haue power to Sioote the boult and loeke ] it, Co that they could not enter ; notwithftaading hauing company about me to take them at plea- sure, I leaue all, that they may freely enter and take fome bootie, that Co I may come on them,ap- prehendthem, and bring them to their deferued end; in fuch an example, though the vniuft will of thefe men did immediately make this robbery exifi, yet I doe make it exift more principally then they, in as much as they could not haue done it, had not Igiuen way to them ^ yet how be it I am a caufe why this robbery is committed in this place, and at this time, in which I could haue with- ftood , yet am I no caufe to them of commit- ting ir.
5. Sinjthoughithathan outward disagreement, fuch as may be in a creature from the Creator , yet it hath no inward pofitiue repugnancie or contra- riancieto Gods nature,. fuch as is twixt fire and water : Euen as the good created, though it hath an outward agreement with, and refemblance to the creator, yet it hath no inward agreement, fuch as is twixt nourifhment, and a thing npuri(lied,for thenfhould the diuine nature inwardly ink felfe be better for the one,and worfe for the being of the other, and Co fhould necefTarily will. the one, and nill the other. Againe finne, though as finne, it hath an outward di/agreement, and be euiil in the
nature
V* R.i i. Bphefians, Chap,
i«
**7
nature of it, yet is itnotabfolutely cuill to God as it is fin.but to theinftrument finning,in as much a3 God can make (in,as it is fin, fcrue to diuers good vfes. No wonder then wicked men can vfe Gods bed things to euill.
Sinne, as finnc, God can turne to an occa- fion of his glory 5 for not pcrmiffion , but the thing permitted is it which doth take occafion by, to giue the promife of the Mediator $ He can vie finne,as iinne/or a punifhmen t^Rem. 1 . 1 4.Becaufc they did prouoke him by adolatry, he didpunifh them with giuing them vp to buggery : Thefe lat- ter finnes were not puniihments, in regard they de&rucd further puniftiment and condemnation then the former, yea, a further defertion of God > but in regard of committing thefe afts them- felues: Had God by conuerfion preuented further defertion and condemnation in one of thefe idola- ters, nowcomctomafculinefilthinefle, his idola- try cucn in this a& once exercifed, fhould haue beene punifhed. The finfull refpeft in this fa&is more penall then defertion or punifhmen t follow- ing after. God may vfefinneas finne, for cxerci- fing his children > The cup of faffering God reach- ethvs, is to befinfully and iniurioufly handled ^ God would haue Chrift not onely dye, but fuffer being innocent, an vniuft condemnation yea, the finfull manner of afflicting is heauier to Gods children, then the afflidion it felfc. Be/idethar, in many of their exercifes, it is not the a& which doth or could afflift them, but the firinc of the ad:; not fpeech from sbemtibut finfull reuiling fpecch
was
i£8
Epbefians-i Chap.
i.
Ver.h
was Ddmds exereife. Wherefore being not abib- lutely euill, but good to God in regard of thevfe of it* he may ordaine and will it as good, or rather the good vfe of it.
6. Though Gods will and worke may be in finhe, y et it is not alike in the finrie which his crea- ture in innocency may tall into, ask is in regard of that fiftne which he may fall into when nowhe is for ftatefinfull.
7. God may furnilh forth his creature, fb that be may per fe, and yet may per widens^ make de- fection, andheemay will that his creature fliall finnc,being fuffered to it fclfe,by accident ofit own liberty and vertibilitie.
8. Or hauing made his creature, Co that when he may obey, he will in fueh and fiich circumftan- ces take occafion and willingly and wittingly fin; God may decree to fet him in fuch conditions in which he will finne,and leauehim without putting anyimpediment,whichin effeftis to will that finne (hall be by his pcrmiffion.
9. God may doe that which may dirc&Iy bring a finner to commit finne, as he may fmitehim with blindnes invnderftanding,with prauity;for asdeath bodily is a good feme in the nature finhil of things, though not good to a liuing perfon,fo is this blind- neffe, prauitie, hardnefleof heart, good in them* felues, though not good to man, who fiiould be conformable to the Law,and free from thea^good as infli&ed,not as contrafted and rcceiued.Second- ly ; God may fufpend all aftions which in any de- gree tend to hinder. Thirdly j God may prouoke
_J>y|
VeR.u.
EpbeJiam-iChap.
i.
169
by occafions of finning not onely fct things j which hemaytakeoccafiontoperuert. The rca- fbn of all is,it were iuft with God to confummate fpitituall death vpon his creature now finfull,and Ergo> much more lawf ull to execute fuch a degree asisinferiour.
ThefeConcIufions premifed, the Arguments vfed for defence of the negatiue parr, may be more eafily anfwered, then many of thofe for the af- firmatiue.
Argument 1. To the firft,it is denied that it is either cruelty or iniuftice in God toordainc that the creature ihall fall through it owne wiliul defeftion ,and fo glori- fie his iuftice in deferued puniflaroent: to conftrain the creature and make it finne vnwillingly,and yet to determine to punifh it, weretopunifh it with- out caiafe, as delighted with cruelty. Secondly , I anfwer, as much may beobie&ed againft their per- miffion: That which is cruelty and iniuftice , not befalling fauage men, that is farre from God $ But tofet his childc,neuer hauing offended him,in fuch a taking , in which hce doth fee hee will certainely make away himfclfe, and not to hinder him when he might eucry way as well doe it, and that with (peaking a word, is cruelty and iniuftice, farre fromfauagemen • Now all this, different Diuines confeflc of God. Firft, that he did fer him , being euery way yet innocent, in fuch circumftanccs. Secondly, that he could haue hindred him by fug-
Sjcfting forac thought effe&uall to that end.Third- y, that if God had thus hindred him . mans will
fhould
X70
EphejumsyGhzy.
VfiR.II.
(hould haue beene no Ufis fr*s,2!]d Gods primary purpofc (bould haue bin more promoted. Fourth- ly, that God determined, notwithftanding all this, he would permit him fall : Reucnging iuitice can- not be glorious but in iuft puniflbment ; mil pu- nifhment cannot be,where there is no iuft merit on the creatures parts ; iutt merit there can be none,if the creature doe wot wittingly and wilfully finne againft God from the voluntary counfell of it,r/g*, as God will haue the end , fo hee cannot will the creature (ball finne, othcrwife then from the wil- full defe&ibility of it.
Argument 1. To the fecond I anfwerc, denying the propofi- tion : God may will an occafion of manifeiling his iuft wrath,or elfe he cannot will the demonstra- tion of his owne perfections : but to fay God can- not effect the (how of this or that perfection in himfelfe,is ouer-harfti and vnbefceming the power and wifedome of the almighty : Hee who hath the creature fc in his power that he cannot make defe- ction further then hee willeth, hee muft needs will the being of that which his iuftice (hall punilh be- fore it can come to be : yea it is Co with men , that fomctime they do draw this or that f aft from ano- ther, with which they are iuftly angry Co farre as to punifh it in the offenders. Thusa matter draw- cth forth the vnfaithfulneffcof a feruant:Of which fbmewhat more in the laft argument. This may be retorted. That which makethGod vnable of him- felfc to ftiewhis perfeclions,is not true: But that which faith hee cannot ordaine or will the being of
finne,
Vsr.ii. Epbefians,Cha£.i.
+1 1
finne,makcth him vnablcof himfelfe to (hew his reuenging iuftice j ergo, it is abfurd. Argument g.
The fecond part of that third Argument is de- nied : It is one thing to make mankinde in fbme part capable of life j another thing to will and in- teadit (hould all attaine life: This latter was neuer in God} But God faid, dee this and Hue. Anf This doth (hew what God woujd haue the creature take as his will, not what was his fecret will with- in himfclfe $ or it flicwed what way the creature might attaine life,both for himfclfe and his feede , but it doth aot (hew that God had this will within himfelfe , that his creature (hould with effect per- forme this, for then hee would haue wrought it in his creature ; euen as the threatning doth not (hew that it was Gods ftnall plcafure within himfelfe that wee (hould all lye in death , if that wee finned.
K^irgumem 4.
The fecond part is again denied ;To giue a com- mandetnent to my creature , to doe this or that, which I am minded within my felfehe fhal not do, I is no vntrutb,when it is not for to deceiue, but for triall or otherwife: As in Abraham , offer thyfonne lfaaks yet Gods will was not to haue him offered ; the command, erge, doth not lay downe what was Gods will within himfclfe }for thefe were contra- dictory in the Diuine will, if hee (hould be faid to will in himfelfe at thefametime, and not to will within himfelfe the offering ofjfaak : Thus here it i*no vntruth for God to fignifie this as his will to
T Adam,
*7*
Ephefians,Chaip.
Ver.ii
Jdamtihat he (hould doe vnto life that in charge , | when yet it was not his will tohauc him with effect I performeit } and lookeas God in his threatning ' did fignifie as his finall will , that which was not , his finall pleafure touching mankind, withoutany vntruthj foheere.
Argument y. The fecond part is denied, wee doe not affirme the fubftra&ion of any grace he had, neyther doth this follow on decreeing his fall, but onely the not faperadding of that grace whereby hee would in- fallibly not haue fallen. Gods decreeing that hec feould finne out ofhisowne voluntary, doth not diminifh any power hce had, whereby hee might haue flood if he would, but doth oncly hold backe that grace which would haue made him with effeft I to will that thing which he was otherwife able: the not putting to grace noway due, which (hould make him infallibly ftand is one thing, the fubftra- cling of Grace inabling him to ftand if hee would, is another.
Argument 6. That which he willcth,that he is author of and worketh. Wee diftinguifti, that which hee willeth (b as to command it, that he is the author of to his creature, and that he worketh in him: But to will the being of finne, is to will that his creature fhall of his owne accord without his warrant doe this or that.
Argument 7. He who gauc ftrength enough to auoid fin, and forbad it on paine of death, would not haue finne.
, Ml
Ver.ii
EpbcJianS)C\ia¥>
*73
Anf. Itfolloweth not, but thus onely , that hcc would not hauc his creature finne, (b as the blame of it Ihonld redound on him: had he willed that he Qiould nothaue finned, he would hauegiuen that grace with which hee faw hee would not hauc fallen.
Argument. *&.
That is not to be yeelded which maketh God wil a thing difagrec ing with his nature,as allowing it for good , not that which maketh him will it (o f irrc? onely that it flaould exift, and hauc being,for it is good that the euill flbould be which God dif- allo weth .• or thus , that which hath naturally and intrinfically a politiue contrariety with Gods n.i- ture,that hee cannot will,fuch a thuu> (inn - vat± for fuch contrariety cannot liand with j:hjeim Ability of the diuine nature.
Argument ?.
Gods decree taketh not away mans liberr^God doth not by any outward force determine the will, but as being more intimate to it then it is vn to it felfe. If man can determine his will, & no way di- minish his power to the contrary * how much more fliall God be able J Not to fay that though man for exercife be determined to one , yet while hee doth this out of free judgement, counting it fuch as hee may doe, or not doe, hee cannot but worke moft freely.
Argument 10.
Hs that is author of finne, doth not punifh it, (b farre foorth, or in that refpeft, in which hee wor- ked* it. Againe, God is notfaid Author, but of I T a fuch
*?4
Epbejtans>£ha.p.i
V^R.n.
fuch things which he doth both morally by com- mand, and phyfically by inward operation worke in vs : They fhould fay , Hee that punilheth finne, willeth not that finne flaould be , which is falfc.
^Argument n.
Hee who giueth his fonne to abolifli finne, he doth not allow finne as good* this followeth,oi he would not that it ftiould ftill dwell in thofe for whom his Sonne effe&ually fuffereth : But it will not follow, that who fo giueth his fonne to abolifh it, ncuer willed the exifting or being of it j thcic may be fiibordeyned one to the other. Argument a.
That which God willeth for ends, that hee hath need of. Anf. God is al-fufficient,not needing any thing out of himfelfe, neuertheleffe vpon fuppofi* tion that God freely will haue fome ends ,* thofe things are in fbme kinde neceffary, which his will guided with wifedome chooferh, and his counfell aduifethasbehoofefulltofuchpurpofe ; thus the being of finne may be faid needfull , fbfarre as it fignifieth a matter aduifed by counfell, and chofen by Gods free pleafure,as fitting to fuch ends which he propounded.* The deniall of the wife man is re- fpe&iue to this, that finners thinke there is fiich need of their finne,as may excufe them in finning* as Peter faith, God was not flacke, as men count flacknes, fo he faith , God needeth not finners as finfull men thinke him to need them, Argument 13.
It is a circle which Saint iWis not aflhamed of,
God
Vh r. 1 1. Ephcfiam-, Chap, i .
I
*75
[God fhut vp all vnder finne , that hee might (hew | mercy on all; we fee euery day hee woundeth that he may heale againe;hec bringeth to the graue,that he may raife vp.
Argument. 14. To that in lames jt is true,firft, that God doth not tempt any man , Co as man can excufe himfelfe 5 Se- condly,!^ tempteth not the creature to that which is finne vntohim, ormeerely aymingatthe fe- du&ion of the creature ; for this darkenes of finne goeth into light, this euiil is good, fo far as it is an obieft , about which his will may be occupied ; Neuerthcleffe God may leade the creature into temptation, fuffering the Deuill to tempt,and God may prefcrre fuch obie&s to his creature,on which he doth fee that hee will finne, and intend that hee (hall finne accordingly as hee doth fee him in- clined : This is not to be an author of finning J to his creature, but to dete& vnto good pur- 1 pofe , the defe&ibility which hee doth fee to be in his creature. It is then denyed that he who or- daineth that his creature fhall fall, or wiileth it, becommeth a tempter of his creature to fail, or finne againft him: As God willed that finne (hould ■ be, fb hee willed that it (hould be by the will ofi man freely obeying the (educing fuggeftion of the Diuel!,andperucrtingby accident fuch things as {hould hauc contained him in due obedience.
That haue 1 endeuoured to vnlofe this Gordian knot, which bath exercifed the whs of the learmdfiDiuines that euerwere. In a point of jo great difficulty ', 1
T3 rm
V]6
Ephejiansi Chap. \. VER.it.
J prefume not peremptorily to define , hut fubmit all that 1 ham concerned for the opening oftt , to the judgement of the chunk of God,
Ve&s e 12. | Now followeth the end why we are (aid to haue obtained an inheritance in Chrift : In which wee are toconfider, f irft , of the perfon-s. Secondly, the end it fete. The perfons are defcribed from, theeffeft , their hope ; which i3 amplified from the circumftance of time , and the obieft about which it was occupied, who hoped in chrififirji efalL-jhat is,then when as yet the Gentiles were not called to belieue and hope on him; which here is mentioned to their honour: The^ndis, that wee might he to theprdife of ha glory , that is , to the fetting forth both by wordes and workes of his glorious mercy $ fo glory is taken, Rom .p. as is aboue noted more at large.
Doft.u Obferue then, that this is fct down in commen ?
dation of the lew, that they firft hoped on Chriftj whence we learne* That to be broughc to faith be- fore orhersjs a prerogatiue which ptr/bns focalled haue aboue others : The lewes had a promife that Chrift (hould begiuentfKm,& fcek them iirftjltis Ifraell in whom I wi!i be glorious through thee^ac- cordingly Chrift did waike with themes the Mi- nifter of them who were circumcifed , and did charge his Difcipies to keepc them within the fame bounds j to feeke the loft Jbeepe of ifraell ; Accor- dingly , a Church was gathered amongft them , though for their number they were but few in Chrifts time>in comparifon of the multitude which
would
Ver.ii. EpbtfianSiChxp.i
| 2.77
would not rccciue him, yet the kingdorae did dif- fer violence, thepoore did receiuc die Gofpell: yea after his Afcention, the Church in IerufaSem did grow numberfome before the Gofpell was carried to the Gentiles: Now this is heere fet downe as an honourable circumftance that they did belicue , when yet the Gentiles were ftrangcrs from theCo- uenant. When Subiefts haue made a reuolt from their lawfull Prince , thofe who fltaall Krft returne and recerue againe their lawfuilKing, itisvnto their commendations: Thus 2 Sam. 19.15.it was ludah his prai(e,to be firft in fetching home Dauid their King; fo for vs who haue made defection from God and Chrift, ir is our glory to be with the firft in receiving him our true David and King: A- gaine, the firft borne hatha priuiledge, and fo here it was a priuiledge of the lew , that he was the firft begotten to the faith.
Let vs then acknowledge with honour,this cir- cumftance in others : Haue they beene long in the faith before vs,we muft honour this antiquity:The young rifevp before the auncient in nature, fo Ihould it be with vs who are babcs,when we meet with them whoareolde men in Chrift : See Rom. 16 6 Paul mentioning Andromcm and 7##»ft,doth not omit this circumftance cf honour, that they were before him in Chrift} and fo hee doth repute it the honor of another , that he was the firft fruits of Achaia, 1 Cor. 16.
This muft moue thofe who are before others,to walke worthy this dignity, by adorning this their age in Chrift , with graces correspondent, 1**.
T 4 cxpe-
: r/* 1
0»s,
*78
Epbcjiansj Chap. i. V*k.i*.
D*tt.%
experience, wifedome, wcanedncffcallkindc of mortification : Should one of 50. haucnomorc wifedome nor ftayednes, then another at 1 j.yeare olde, it were able to make their age defpifed : Let vt looke to this, many that were firft proouc laft, euen as it is with thefe Iewes, then before all, now behindeall.
Obferue (econdly, what is the end of all our be- nefits weattaine in Chrift, euen this, thac wee may fct out his glorious grace and mercy towards vs : for this is not brought in as the end of Gods prede- flination, but of our obtaining an inheritance in Chrift :Our faith,our redemption, our glorificati- on, all is to the glory of Chrift : Euen as it is the glory of Kings to haue their fubie&s yeeld them homage, and fweare them allegiance * fo this obe- dience of faith,is a fpiritual homage which the fub- iects of Chrifts kingdome doe yeeld vnlo him.Our redemption, whether we looke at the thing it felfc wrought, or the intention of him working it, is to the prayfc of his glory. If Princes out of their cle- mency fend and ranfomefome fubiefts , the very deede is much to their glory $ fo it is in this re- demption of Ghrift. Now the end why wee are bought with a price both fouleand body, is, that in both we might glori fie him* the inheritance gj- uen vs is,to the praife of his glory ,yca,ali the glory that fhall be put vpon vs in heauen, fhali be his glory. Looke as the inheritances, dignity , riches, glorious pompe of fubie&s, is to the praife of the glorious bounty and power of thpfe Kings to whom they liue fubieAj So here, fee a Tbef.i . The
end
Ve k . 1 3 . EpheftanS) C hap . i •
179
end why wee receiue this inheritance of light is, } .That wee might fa forth his vertues , who bath cat- led <vs into admirable light , and that it might fo (bine forth before others , that they might glortfie Cod and Ckrijl.
Let vs then cndeaiK ir our fclues to fet forth the y[e t. praife of him who doth giuevs nil thofe fpirituall benefits, in which we parcake. Let our words, let our workc$,let our whole man be at his command, fcruiceable to him. The Church in the Canticles \ (hee doth fo praife the beauty of her /poufe , that j /heawaketh others: We Ihould fo from our hearts fctoutthepraifeofourChrift, that others might by our means be brought to inquire after him, and n&cjvhois thy beloued? Thofe who finde bounteous Lords on earth , how will they tell of their affabi- lity, liberality, ofeuery circumftance wherein they doe them any grace and fauour \ How will they proteft themfeluesdeuoted to their feruice, drink- ing healths vpon their knees to them ? how impa- tient of any thing which doth Co much as in (how tend to their difparagement I WhataGhame is it that we (hould walke, neither feeling our hearts af- feded, nor yet opening our moutbes topraifehim who hath redeemed vs, and brought vs to the hope of an imraortall,incorruptiblc inheritance ?
Hauing in the end of the fixt verfe (hewed, that y all of vs come to receiue in Chrift the grace (hew- ed in time, as well as that which was giuen vs be- fore ail worlds ; hee doth prooueit, Firft from benefits giuen to thelewes, vnto this thirteenth verfcj Secondly, from benefits beftowed on the
Gen-
*3>
[I 2#o
Ephtfians, Chap.i. Ve-r.i3.
Gentiles. Now this matter is firft handled fimply, to the end of this firft Chapter ; Secondly, islet downe comparatiuely, illuftrated from their for- mer eftate in mifery . Now in fetting do wne the be- jncfic, wemuft firft marke the benefit it felfe,which they arefaidtobauereceiued; Secondly, the effect which this mercy (hewed them had in /W,whom itmoued to pray for them. In the beneftr, thefe particulars are obferueable. i.In whom they re- ceiued it, irtCbrijl. 2. Who receiue it, cuenye j for this circumftance (yee) is fet out as it were in text letters ; (Tee) who were before without G&d in the world , who walked tn the ^vamtic of your mindes. 5. The order in which this benefit did befai! them,^ which is to be gathered from the precedencie of two other. 1. Of hearing, a. Of beleeung. The hearing is amplified from theobieft, which is pro- pounded more indefinitely; the word of truths expounded more diftin&ly, the Gojpell of [aba- tiott. The fecond thing going before it, is fairb;/« whom alfo hmng Meeued. 4. The laft thing, is their benefit, which was their feding> in which .we con- fider. 1 . Their fealing. 2. The fea!.e and feaier, vi&. the Spirit 5 fee downe more generally from his ho- lineffc, inherent tohisperfon, from this externall circumftance, that he was the fpirit fore-promifed. In the* fourteenth verfe he is deftribed more parti- Icularly, from that refpeclin which hee is to the Sain t$svit> . an earnelt^c. >
Thefumme. AsweinChrift haue beene thus bleffed, Co in him euen ye Gentiles, finners^when ye had heard the word of truth, the Gefpell of
your
Ver.13. Epbeftans,Chap.T.
181
your faluation, in him 1%, euen yce, when yce had not heard onely, but alfo beleeued, were fea- led with the holy fpirit, which had beene before ; pronvfjd vnro life eternal!. To omit the firft cir- cunftance, which hath met vs before, and the fe- condalfo, which doth giue occa/ion to conlider what impure perfons the Lord doth choofe to fmftitie j wee will come to the third and fourth points propounded 5 firft handling the generallcir- cumftuncesofthem;(econdIy,touchingthofe things which may by the way bepointed at in them.
Tou when you bad hear d.werefealedwhh thejpirh.~] Obf How God,by hearing his word.doth bring vs to be partakers in his fpirit. Hearing is euery where made the beginning of our comming to God j He that beareth, and lear net h from the father J oh ,6. if ye bane beard an i learned Cbrifi^as the truth Uin Chrtfiy Efhf.Af. 21. The word hath beene fruit full in you from what time you heard, &c. Col. 1. This was the ftnfe by which firft death enrred; Eue hearing the S:rpenr, was feduced: and this is the fenfe by which wee are reftored. Looke as the ground cannot be qmckned wichfruits,till i: receiue fcede, and the dewes from heauen ; no more can our (bylebe quickned with the fpirit and fruits of the fpirir, till by hearing it hath taken in this feede im- mortall, drunkeinthis heaucnly (howcrof Gods 'vord.Now it is not cuery hearing which is accom- panied with the (piritjbut hearing with the heart,fb as the heart is affefted to doe that it heareth.There is a hearing with the care bodily 5 thus many may heare,who doe notvnderftandjSc£/£*,heare,& doc
not
Do A. 1.
182- ]
EpbeJuMSiGhvp.i. VfiR.iJ
tf'l.
Vf*z<
notheare.Ifout-landifhmen were herc/uch as did onely know their owne forraigne language 5 we might calkeiowd enough in Englifh, not fearing their hearing of vs. There is a hearing ioy ned with vnderftanding, when yet the heart is not affefted' to doe after it; and this hearing is no hearing alfb : If one heare vs asking him to doe this or that5 if he hauenomindeto performe it, we fay, heecannoc heare on that fide : It muft Ergo, be luch hearing as Lydea heard with, whofe heart God opened to at- tend to Pauls preaching.
The Vfc of this is, to let vs fee,that where there is much hearing,yct the word is not there heard as j itfhould i>e:Who commeth to haue his heart burn j within him ? to be filled with thefpirit by hearing, I by being taught being admooifhed I It is pittifull ^ i We may obferue fbme like Judas f who was, when now he had heard Chrift,and taken the fop,he was j filled,but with Sathan ; they are viler after hearing I then before: 8c the moft like children, when Schoo-j ling-time is ended. Nay it is to be feared,that fotae 1 with hearing, are grownepaft hearings as thofej who dwell, neere the continuall roaring of mighty waters, they waxe deafe, through conti-J nuall hearing fiich vehement noyfe , h that they ' cannot heare any thing at all^fo many ,t he (bund of Gods word hath fo long heare their eares,that they cannot difcernc any thing in it,what euer is fpoken.
Secondly, this muft tench vs to attend on hea- ring: Wouldftthou keepe thefpirit from being qucnched,defpifenotprophecie>hearing the Scrip- tures opened to thy vfe. Euen as the Conduit- pipes
Ve^.J3
Ephefians^Cliap.
x83
pipes carry the water hither and thither Co doth the j word conueigh the graces of the fpirit into our j hearts; It is a peale to bed^when men can be with- j out, hearing, not feeling neede of it,as fome times they haue done.
Secondly obferue, what word heard bringeth vs the quickning fpirit, the word of the Gofpell. A mans drooping heart,vpon the comming of fome goodnewes to him, itfceleth as it were newfpi- rits retarne to it ; fo our dead hearts, when God hath made this glad tydings of faluation and par- don of finne be brought them, there doth returne to them a quickning fpirit of peace, and ioy vn- fpeakeable and glorious. Recemed yen the Sprit by baring the Law, or by the Doffrine of faith preach- ed?Gal. 3.3. And for this caufe thejniniftery of the Gofpell, is called the miniftery of the Spi- rir, not of the Letter * becaufe this doftrine doth onely bring vs to receiue the quickning fpirit, which doth worke in vs a life eternall. The Law may bring vs to feele our felues dead, Rom.-j. but it cannot quicken any : Though when the Gof- pell hath now quicknedvs, itmayinftruft vs, re- forme vs, yea, delight vs in the inner man, Rom.j. many things may helpe vs, when now wee Hue, which could not be meanes of refloring vs from death to life. But it may be obiected, the Gofpell is faid a /auer of death^as well as the Law is find a a killing letter. Ianfwere. The Gofpell is ftid lb, not that dire&iy the nature of it is to kill, but by accident of mens corruption who reieft and will not obey it, it turneth to their further con- _^____ demnation^
VoB,it
2,34
Epbefimsy Chap.
Ver,i3.
Vfel.
demnation: As the Kings pardon cannot kill any by it felfe, yet defpifed by a malefa&or, it may double his guilt,and bring him to more hafty and fearefull execution : So the gracious pardon of Sod,offered in the Gofpell, killeth not any by it felfe, faueth many who receiueir, yet defpifed, it may by occalion worke heauicr death and defini- tion. But the Law doth of it owne nature hold a man gewin ftateoffinne, vnder death and con- demnation, and cannot of it felfe bring any to life, who now hath offended ; The words lfpeakettyou (faith Chrift) they are fpirit > they Are life : Euen as the body of the fimne, diffufeth as an inftrument, the beames of this materiall light j fb it is the Got pel!, that inftrument of God, by which kec fen- dcth out the light of his gracious fpirit into our hearts.
The Vfcof it is, to ftirre vs vp earneftly to dc- fire this fincere milke of the Gofpell: Euen as there goeth out naturall fpirits with the milke the babe draweth from themother^fb theLord doth accom- pany this word of his,which the Church miniftretfi as milke,with that fupernaturail fpirit,which giueth quicknance to life euerlafting : Euen as we doe dai- ly renew our feeding,to rcpaire the decay of natu- rall fpirits in vs ; Co muft we neuer be weary of re- newing and encreafing that fupernaturail life and fpirit which we hauc receiued from Chrift.If thou haft the fpirit,heare that thou maiftkeepe itHf thou wouldeft haueit,and wanteft it,attcnd on hearing, remembring how the Eunuch receiued the fpirir, jiffs 8. and how while Cornelius and his friends
heard
VeR.13
Ephefians,Cha\>.
*?5
\
' I
heard Peter opening the good word of faluation, the holy Ghoft did fall on thera , to the won- der of the beleeuing Iewes , who accompanied Peter.
And here, before wee paffe to thegenerall Do- ftrine; note from this, that the Gofpell is called, the word of truth; that all Gods promifes made in Chrift,are true and faithful] jTA^ are Tenjnd A* inert) i C$r.\ . They Are true^ni, wertby all entertAtne* mental Tim. 1 5. The whole word is truerFor like as thewitnefleis, like is the teftimony or depofition which commeth from him : Now God is faithfull and cannot lye; but this is attributed to the Do- ftrinc of the Gofpel, as agreeing to it, with a cer- tains excellency before other parcels of the word : For the Gofpell is fometime called bygenerall names,asado&rineofgodlinefTe, a Law, a Tefti- mony ; Sometime it is defcribed by the author,the Gofpell of God; fometime from the- obieft, the Gofpell of Chrift , of the kingdome ; fometime from the property, as an eternall Gofpell, a good word, a true word, as here; fometime from effeds, as in the next words, a Gofpell of faluation. Now it is tcftified to be a word of truth, after an eminent manner,for three caufes. Firft, it is occupied about Chrift,who is the truth and fubftance of all the (ha- dowes legall, which now are vanifhed. Secondly, the truth of this word is further confirmed to vs then thetruthof any other, by word, by oath, by the teftimony of the great Apeftle Chrift lefus, by a iewry of folcmne witnefles, chofen for this pur- pofc, by a multitude of miracles. Thirdly; this
property
Dotf,
i$6
Ephefians, Chap.
i.
VEK.iy
To beleeue
that my finnes arc now pardo- ned me, and thatlamfaued; this is not the firfta&offaith, butfollovreth them when now a man doth fee him- felfe to be iufti- fiedinChrift.
property is the rather annexed to this Do&rine of the Gofpell that thus our vnbeliefe might be hol- penjfor our minde is corrupted with errour, prone to any vnbeleefe, but hard to belecue thefe points fo high abouethe naturall reach and apprehenfi- on of it. Now as a Phyfitian doth (ay of his me- dicine, that it is excellent,not that it needeth com- mendations, but that he may induce his Patient the better to take it^ So God and his Embafla- dours doe teftifieof thefe things,that they are true, that wee might thus be brought to yeelde them beleefe,
But it may beobie&ed, that word which bid- deth many reprobates beleeue the forgiuenefle of their fianes, and lifeeuerlafting, that is not a word of truth* but the Gofpell doth fo. The reafon of the former propofition is, becaufe that which bid* dethme beleeue a lie,cannot be true^but to bid a re- probate beleeue his fins areforgiuen, is to bid him beleeue a lye. The fumme put together, commeth to this^That word which biddeth a man perfwade himfelfe of that which is vntrue, that is a lying word . Firft I fay, this may be denied,vnlefTe I bid him perfwade himfelfe fb, with a mindc of decei- ving him. Abraham by Gods command was bound to perfwade himfelfe that l/aac was to dye vnder hisowne hand, yet was not that a lying word, by which God fpake to him, becaufe the intent of it was butto proue him : Some fay he was bound to thinkefb, vnlefle God fliould countermand and reuerfe his former command, Anf. Abraham did abfolutcly beleeue it s and Ergo> did not comfort
himfelfe!
Ver.i3- EphefianSjChvp.i. f x8j
himfelfe, by thinking God might call backc his former precept, but by confidenng that God could raifc him from the dead : Much more may God bid the reprobate belieuethisor that, while hee doth ic but to euince their contumacy, and doth fee well how farre they are from belicuing a- ny fuch matter.
Secondly Ianfwere, that the ftcond part of the firft reafbn is not true*God doth bid them belieue on Chrift to forgiuenes of fin, he doth not bid any reprobate dire&iy belieue that his fin is forgiuen.
O then let vs take heed that we do not giue God the lye in al thefe things which he promifeth to vs; Euery man will blefle himfelfe from this iniquity , from charging God with falfhood in word, yet no man is afraid to doe that with his deede, which he trerableth to pronounce with his lips : as wee may deny God not by word onely, but by workc ; fo wee may make him a Iyer, not onely by charging I falfhood on him by word of mouth , but by our 1 deed , going away , and not heeding all the grace he ofFereth vs in Chrift; H* tb*t Meemh ntt/ndketb Gedalyar, i 7*6.5.10. Should one promife me an hundred pound,doing this or that.though I (hould not tell him hee did but gull mee with words , yet (hould I goe my way , neuer heeding what had beene promifed, neuer endeauouring performance of the condition on which I might claime the be- nefit offered, by doing this, I {hould fhew plainly that I did not take for truth that I heard fpoken 5 Co it is betweene God promifing to vs on belieuing • and repenting, and our turning our backes on him :
V with- !
&.
x%6
Vfet.
Dili.}
EpbefianS) Chap.i. V er.i j.
without endeauouring after thefe things.
This muft ftrengthen our faith toward the pro-
mifes of God :0 they arc purer then filucr feauen
times fined. Should an honeft man in telling vs any
thing, when he came to this or that which hec faw
j vs noteafie to belituej Ibould he interfirt but this
I proteftation, thac what he would tell vs he knew it
lj moft true, we would the eaflkr receiue it, and giue
credit to it} how much more whm God doth con-
defcend lb farre to our infirmity , as not onely to
tell vs thefe things, but to teftifie to vs , that they
are truth it feife I
Secondly, it might be noted here, that the Got
pell is fiich a doctrine, as worketh faluation j Gods
power to faluation , it may well be called a good
fpell, or word, for it bnngeth vs the tidings of all
our good, Firft, itbringeth immortality and life
to light. Secondly, it offereth vs the grace of for-
giueneffc,and life cuerlafting. Thirdly, It is Gods
instrument, whereby hee worketbfaith , receiuing
\ thefe things. Fourthly, it is the word of Grace
j which muft build vs vp, and bring vs to that bleC-
I fed inheritance , Acts 20. 31. But 1 haften to the
things remaining in this verfe.
The 3d, general do&nne is,that it is not enough to heare,but wemuft belieue>before wecan be par- taker of th^ood fpirit of Chril\,Gj/ 31 4. By faith we receiue the fpirit of promt fe:Tkz Gentiles hauing heard and belieued , God did giue them. his fpirit, i^itfs 15.7.8 HeethatMieuetht rivers of Water Jhall \flow from htm, which is fpoken of that fpirit which they receiue , who belieue on Chrift , John 7. a8-
This
'Ver.13. EphefiansiChap.t.
[This fore-promifed fpir.t, is firft in the fulnes of it
rcceiucdby Chri(lourhead,^7/2. 33. and from
ijChrifticcommech tovs; for from bis fulnejfe wee
] reetiue Gr ace for Grace. Now lookeas a member
cannot receiuc thofefpirito from the head which
caufe fenfe and motion in the body,but they muft
( be vnitcd with the head , fo it is he«re , wee can-
net haue this fpirit from Chrift oar head, but wee
jmuft by this finew oraerueof faith be vnited to
him.
j But how can we rccciue the fpirit by faith, when . we cannot bc'ieue before we haue the fpirit ? Some thinke that wee haue firft a&uall grace , that is, j that the fpirit as an ayde without vs, doth make J vs a&ually belieue , that fo the fpirit afterward by ; habit of faith, and all other fen&ifying grace?, may come to dwell in vs. Now they would aniwere, j that though wee cannot belieuc without the out- j ward aide of the fpirit, yet we might belieue with- out the fpirit,by any ftipernaturall habit dwelling in vs; but this is the error of the fctiQole : for wee I 1 are faid to haue a fpirit of faith,beforc we can bring forth the art of faith, 2 CVr.4. bauing the fcfe- fame fpirit of Bath wee fpeake. Againe > no externe1 helpc can make vs bring foorth good fruit, till it \ make vs firit good trees $ and a blinde man may j be lifted vp to fee, without a faculty of feeing , 'asweliasanvnbelecuingman lifted vptoan aft j of Faith , without a faculty, a fupernaturall habit of belieuing : Wee, erg$* are faid belecuingtoj receiue the fpirit, becaufe then wee recetue it more fully and manifeftly, dwelling in vs to our
V a fan- 1
187
188
Ephejiansy Chap. 1 . V e R . 1 3 .
fan&ification and affurance , touching our re- demption.
V[e 1. Wherefore let vs labour by faith to be one with
Chriftjletvseatc,asit were, anddrinke him, by beliefe on him , then (hall wee feele thequickning fpirit comming out of him ;yealetvs ftriue for a further meaftire of faith ; for the wider the mouth orneckeof aveffellis,themore it receiueth, the fall er it hllethj fo heerc, the more our faith dilateth it felfe , the more abundantly doth this fpirit flow into vs from Chrift.
VJi %. We fee the idoll faith which many reft on , for
it bringeththem not to be partakers of a holy fpi- rit, nay their faith is accompanied with a fpirit of fenfuality, flcflaly prophanelTe, filthintfTe, coue- toufnefle, euen fuch a fpirit as is fit to come from a grouudlcffe and fruitlefle preemption.
Thus hauing con fidered the benefit in general!, wee will fife it more particularly ^ for hee doth not barely fay,in whom when ye alfo had beheued,ye re- ceiued the fpirit, but^ were fealed with the holy fpirit J0re.fromifed.Tvfo things are to be marked; 1 .The fealing,wKkh doth figuratiuely iignifie a fingular confirmation giuen to faithfull ones touching their redemption : The feale, the holy fpirit, that is both the perfon of the ipirit dwelling with vs , and the graces of the fpirit inherent in vs,\vhich is here (aid a fpirit of promife,becaufe God had fore-promifed to put his fpirit into our hearts, that his word and ' fpirit fhould neuerleaue the faithfull feed? that he J would poure out the fpirit on ali flefh ; which fo- j lemne promises make me thinke that this phrafe is !
in i
Ve r. i 3. EpbcfianS) Chap, 1.
f **?
in this fenfe rather to be conftred,as G4/.3. 4. Wee |arc faid by faith to receiue the promife of the fpi- l^rk; that is, the fpirit of promife, or that had btene /; pronvicd, as here it is vttered. I Firft obferuc, that the faithfull are as it were by feale confirmed, touching their fa'uation and full redemption * for this is to be fupplicd from the 4. CoaP 30. iter \Who confirmtth *vs , who hath an* nutn ed vs , yea^wbo h*tbfealedvsy 2 Cor. 1 . As God did ftak his Chrift , as the perfon in whom hee v oud be gloriousby working our redemption^ be doth feaic vs who are belicuers>for perfons who ihuii haue redemption by him. Eu:n as per/bns \ contra&tng doe mutually feale and deliuer each of [them ttieir deedes in feuerall : fbbetweeneGod andthebelieu.rjihebelieuerdothby faith fee to his feale as it were, that God is true in that which he promifedi, lohn 3. 3 3. and God he doth feale vn- to the beUcu^r, that be (hall be infallibly brought to the faiuation hee hath belieued ; for to feale vp 1 belieuers to redemption, or to feale redemption to ' belicuers, are heere equiualent. Looke what a feale j fet on any thing doth, it Sgreeth well to belieuers: : i For firft a kale maketb fometimes things fealed fe- crct ; Tnus the graces of the fpirit make belieuers I :vnknownerothe worid, who haue not receiued, the feme fpirit with them,yea fuchas none can or- j ' dinarilv know their liappineffe be fide themfelues : My leue u like dfountaine fetled ; for this CAufe the \ World kftoweth you not , lecaufi it knoweth not j the Fxthcr , 1 lohn 3.2. Secondly, a feale doth di- ftinguilh} thus the belicuers area peculiar to God, V 3 arc
Doat+.
2,^0
EphefianS) Chap, i . Ve R. i 3 . 1
are fet apart » as the firft fruits of the creature, are taken out of the world. Thirdly, A feale doth make things authcnticall: Thus meafures,cloathes, dccdes,any thing by the feale comming, is confir- med and warranted in the kinde of it : Thus belie- uers they haue that giuen them which doth fully allure their (a!uation alwaies, yea,which doth not onely make it fere in it felfe , but fometimc put it outofalldoubt with them, that they can fay, they know whom they haue belieued, and that hce is a- ble to keepe their faluation they haue trufted him with to that day. Looke as Kings when they take any to great offices, or to haue & hold lands, mat- ter of inheritance heere or there, they giae -their feale, that they may the more fecure it vnto them j fo doth God to vs, when now hce taketh vs belie- uingtothat heauenly inheritance. But it may be obiefted by many belieuing hearts , wee finde no aflurance , but much doubting euer and anone, though wee hope wee haue and doe truely belieue. Anfw. It is one thing to haue this or that furely by deed and feale con firmed, another thing to know that we haue a thing fo icaled : As men in earthly things may haue fure euidence for this or thitt,and yet not alwaies know the certainty of their hold , and (b doubt cauflefly 3 thus it is in belicuers , they haue their redemption euer fure'y fcaled , but not knowing the certainty hereof in themfelues , they arc yer-while fubieft to doubtings. yft 1. The Vfeis,that feeing God hath thusfealcd to vs
our fal«ation,we (hold,£r£i, labor to be fully per- fwaded touching this his grace toward vs.Though
true
J VER.13. EpbifatnS)Ch*ip.i,
9l
true beleeuers arc not alwaics fore of their? filiati- on in their fenfe and iudgement, yet they fhould euerftriuetothis; For as men would be trufted confidently ,in that they promife and fwal^fo God much more wouJd haue vs be fecure, touching that which he bath promifed, written, (worne,0ur- wardly and inwardly failed.
Let vs ail ftriu: to get cur felucs fealed to re- demption, feeing God doth feale thofe whom hee wilJdeliuerin that great day v if we be not- in< ch«s number, we (hall not dcape damnation. Euer* as in the ninth ot'Ezfchitl^indReutLuiM 7. thofe were kept from the Judgement (pirituall in the one place,corporall in another, whom God had fealed and marked thereto, (o is it here,&c
The laft point foiloweth, via. That the holy fpirit, and the graces of the fpirit, arc thefeaie aflfu- , ring our redemption,thclealcfealingvstoredemp- ! tion. For aflurance of out ward things wee haue onely the feale fealed on waxe, or otherwife, \ wee necde not the Signet foaling ; but wee are I confirmed touching faluation , both by the fpi- rit of God , who is as it were the feale fealing, and by the graces of the fpirit, which is as it were the fcale fealed and printed vpon vs;yea,thefe two, l both of them are together as a feale, while it ftan- ! derh vpon the matter which it nowfealeth. Loofce asthe Kings of England graue on their broad Seale their owne image, & fo print as it were their owne j pifture in this or that which they feale: So our God by his holy fpirit, eiTentially like him felfe, he dorii j print vpon our foales, his owne image; vpon vs I
i l _v4 fiy,
Vf* t.
Dott.f.
ioz, I Epbefians , Chap. u Vek.ij.
fay, whom he fealeth to redemption.
Now, that both Gods fpirit and this image of God in vs, doe as it were feale vs vp to faluation, is plaine. For firft of the perfbn of the fpirit, it is fpoken, Rom.Z. that it bear eth witnejje to our faints, that we are Gods children^ and heires with cbrijL The fpirit or God doth by hisowne teftimony in (pechll manner confirmevs and affurevs this way. Now for the other , We know by this faith Saint lohnjhat we are tranjlated from death to life, becaufc we lone the brethren. Now feeing it is the holy fpirit dwelling in vs, and Gods holy image in our foules, which fealc vp our faluation : How (bould wee labour for the fpirit and for holineffe, without which none (hall eoer fee God I Had wee great matters to be conueied to vs, though all were concluded, and the inftruments ready drawne, yet wee could not reft till we had got all fure fealed 5 fo it is with vs , we (hould not reft, bat fecke this holy fpirit, that we might fee our hcaucnly inheritance fafc and fare, cuen fealed within vs.
Secondly ; We fee by this, that the fealc is Gods holy fpirit, that God doth not intend by fealing, tomakeourfaluationccrtaineiriitfelfe, but tovs a!fb: For he who fealeth vs with fuch a'fealc which we may know, hee would haue vs affured in our fcJaes, touching that to which we are fealed : Bue thefpiritmay beknowneofvsj for that which is a figne manifefting other things to vs,muft needes it felfcbemanifeft. Now Saint John faith, By this we know God dwelleth wvsyand we in him; becauft he hath given <vs cj bis faint : Vnreafonable Sheepe
cannot i
VeR.i4* Bphtfians,Ch3Lp.u J 193
cannot know the markes wherewith they arc mar- ked 3 but reafonable (hecpe may know the leak ' wherewith they are fealed.
Thirdly, we may gather how fcarefull the ftatc of fuch is,who wil fcoffe at the (pirir,at Purity,Ho- lineffe : Surely as Go d hath his feale, fo the Deuill hath bis: when hee fiileth men with darkeneffe in middeft of teaching , hardens their hearts till they know not how to beaftiamed and penitent, filleth them with hatred andfeorne of fuch as are more I conlcionable then themfelues, it is a preempti- on God hath giuen them vp to the power of Sa- than, that hee might feale them to eternall dam- nation.
who U the earneft of cur Inheritance \ *vnti\l that re- 1 ve k s e. 1 dcmftion%ft$r chafed to thefratfe ofhisglory^ Hee commeth to defcribc the fpirit more particularly j from that which he is vnto vs. Firft,for the u ords: It is to be marked that he fpeaketh not of the fpirit as a thing in the Neuter gender, but vfeth the arti- cle Mafculine,to point out the perfon of the fpirit; and our Englifh relatiue (who) doth morediftinft- IyanfwertotheGreekc,thtn (which) . This word (Earnefi) is in the original tongues more large then our Engiilh, and may fignifie pledges, pawncs,ho- ftages, as well as earneft , which is in contraft of buying and felling onely exercifed, and is a giuing fbmcfmall partofafum, to a flu re that the whole! flhall be te id: ed accordingly in due fca(bn. Inberi- 1 tance is puc for thatconfummaee inheritance of glorv keptforvsinheauen, i Pet.i.
Vntill the redemption, ] noc for the redemption \
it
^4
Ej>hefians7Cha$.t. Ver.i4.
Dott.i.
ic is the fame propofition which we readc/^.4^0. The redemption is heere to be vnderftcod >no* of that which we are (aid to haucwr. 7. but of the redemption of the body ^ or of the full liberty of the (cnnes of God>w-hich is kept till that great day. The fu mme is : Ye are Tea led with the tpirk who is in you with his gifts, and is vnco you as an ear- neft in hand, afluringyou that you (hail haue that perfect inheritance beltowed on you,yca, it dwcl- Icth with you,asan earned cgBfinmiagycMi in this behalfe , till that redemption cf glory Derali you , which is purchafed to the praifc ot Gods glorious! mercy. \
The parts are two:Firft,that thefpirit is faidto be an earnefi of our inheritance \ Secondly, the du- rance of time, in thofe words , to, or ^vntili the re- demptioniwhich is defcribed from the property ad- ioyned , a redemption purcbafed ± fecondly, from the end , to the praije of his glory.
Firft then that he changeth the gender,and fpea- keth of the (pint , as a Pcrfon who is , it is to be marked, notonely as confirming the fpirit to be a diftincT: perfon from the Father and the Sonne,and alio giuing vs to confider that we haue the perfon of the fpirit dwelling with vs , and the gifts and graces wrought in our foules. Ic is not with the fpirit and his gifts, as with the Sunncandhis light, the body of the Sunne being in theheauensrwlun the light is with vs heere in earth j but wee are to concciuethe fpirit himfclfe dwelling in thisfan&u- ary of grace, which himfelfe hath erected in our foules. This by the way.
The
Vgr.m. Ephefians,Ci\3ip.i .
The mainc point to be marked is, that the fpi- rit doth not onely as a feale, but as an earneft pen- nicgiuen vs from God,confirmc vnto vs our hea- uenly inheritancc,aiTure vs that we ihall receiue in due time the fulnefle of grace & glory, 1 Cor. i .22. Who hatbgiuen <vi the cArncIi of his fpirit in our harts: Euen as men doe afllire others that they will pay them the whole (umme due (or this cr that, by gi- uingan earneft ; fo God doth make vs, as it were,, part 6f paiment, doth execute m part his gracious promife,that we m;iy be the better afcertained tou- ching his gracious purpofc of bringing vs to that ' our heauenly inheritance : He knoweth our vnbe- fieuing rnolde,and ergo }omkteth no meane which may kelp vs forward to allured perfwafion.
Thereis twixt an earneft and the fpirit with | the grace wrought in vs, great refcmblance. Firft,;! an earneft is part of the whole fumme, winch is in : regard of this or that, to be paid in times appoin- ! ted 3 Co the fpirit wehaue, and grace, is the begin- i ning of that glorious being wee (hall receiue , the j fame for fubftance,differing in degree.
2. An earneft is but litti-c in comparifbn of the \ whole;twenty fhillings is earneft fufficient to make fure a fumme of an hundred pound: Thus all wee; haueisbutafmallthingin comparifbn of the ful- neiTe we looke for, euen as the firft fruites were in comparifon of the full harueft. *
5, An earneft doth affure him that recciueth,of \ the honeft meaning of him with whom hee contra- j cteth ; (0 the fpirit and grace which wee receiue ) from God , doe affure vs of his (etled purpofe of
bringing
z^5
! Don. Z
Arvearmft doth Hay whi) him chat rccci- ucth the com- plcat fumme: a p'cdgcis giuea back when the fumme vniter- raken it fully performed.
.96 |
Ephejumsy Chap, i . V e r. 1 4«
Via.
bringing vs to etcrnail glory.
The Vfeis, firftto be fully perfwaded without; doubting,that God will bring vs to that perfect re- 1 demption both offbule and body : We are not to) doubt about that which God by earneft,by pledge! and pawne coniirmes vnto vs \ though we will not; belieue a mans word , nor truft his Bill or Bond ; yet vpon fufficient pledgeor earneft,we wi:l de^Ie,! no whit fearing our man, though hee be neuer fo i weake; and (hail we not truft to God, for that tor which we haue Co good a pawne lying with vsJBut ! becaufc this is a point controuerfall,! will fet down my iudgement briefly ; concerning it, viz*.
Whether wee mjy in ordinary courfe be infallibly perfwdded touching onr f that/on.
The cruth is , Chnitians may come to it : That which is fufficicnt'y confirmed on Gods part to ChriChans,and that whofe confirmation may be fufficientlyreceiuedonChnftiansparr,concerning that they may infailib'y be allured; but God hath fufficiently confirmed it,as isp aineby his Word, fcaIcs,oarh, plcdge,&c. and what- God offereth or confirmcth fo, we by faith may receiue iij for faith doch inable vs fuffiuently to belieue that God re- uealeth to vs:Now his wil to faue vs,by all the for- mer is particularly reuealed, as wee lhall Ihow fur- ther hereafter. That which maluth vs vnable to I haue found ioy, hearty thanktfuinefle, courage to' proceed in a godly courfe, that is contrary to the} truth: But to take away this certaine perfwafion of our inheritance doth this.-How can I ioy in a thing i which Iknow not whether I (hall haue it or no J I
meane'
! Ver.m. EphefiartSy Chap. t.
I meane with found and full rdoycing I How can I
be thankefull for chat which I know not whether
I euer I (hall get it or no? How can a imn haue heart
| to proceed, while he cannot know whether he is in
\a eourfe right or wrong, and cannot tell whether
J all hee doth will come to any thing yea or no I To
'explane the truth more fully Jwil open thefefonrc
points, i. What this certaincty is. a. On what
grounds itrifeth. 3. In what ftate the faithfuil at-
taincir. 4. That the fence of it may alter euen in
thofe who haue attained it.
1. This certainty is no other thing then the te- ftimony of a renewed confeience, which doth wit- nelTe through the fpirit, that" wee are inflate of I grace, and that we (hall be brought by God to life euerlafting. I call it a teftimony of the confeience, I for the confeience doth n©t onely (how vs what we are to doe, what ftate we (hould feeke to get in- to,but it doth witnes & giue iudgement about that we haue done, and the ftate we ftand in , be it good or euill. The confeience accufeth of finne^nd wit- nefleth to a man that hee is in the ftate of damna- tion * it doth witneffe to a man that hee is in flatc fiibie&to Godstemporary difpleafure,andfo like- wi/e that a man is in fuch ftate as that God will fhew him fauour for the prefencand bring him to fee his promifed fa!uation:That it is a teftimony of our fpirit , that is, our confeience renewed , it is plaine, Rom.%. 1 <5. That our fpirit doth witnefle it, through the fpirit witnefling our ftate vnto it, Is plaine in that place: a\[o>The fpirit of God doth mt- neffe with our fpirit 1 and Rom p. a. My confeience
bearetb
■?7
J%
EpbefanSyQhz^A.
Ver.i4«
I oh 6- 40*
bt aretb me r ecord through the j ffu it \ for thcconfci- ence doth but fpeake it as an eccho ; that it tcftifr- | eth tovs both our prefent eftare of Grace,andour inheritance with Chrift, it is euident there alfo ;i Nay,when the confcience,through the miniftry of! the Law, doth teftifie to a man hu> irate in finne|| and vnder the curfe,it is through thejpirir of bon^j dage that it doth Co teftifie, this being the office or j Gods fpirit,to teach vs to know the things beftow- ed on vs , I Cor. 2. ia. to worke in vs not faich onely , but fpirituall decerning of thofe things which are wrought in vsyand looke toward vs be- j lieuing.
1 The confcience doth teftifie this,part!y through j faith belieuing it, partly through dilcerning the ! faith , loue , obedience, which are by Gods fpirit j brought forth in vs, 1 lohn\ \6. Weebtuefaovne Andheleeued the loue the Father U»rctb vs. I know whom I haue trufted, and that hee is able to keepe my faluation committed to him vnro that day , %.Tm.i&. Faith may receiue what the Word doth teftifie, but there is a word tcftifying thus much , that my particular pcrfon beholding the Sonne, and belicuingon him, (hall hauccternall lie, and be raifcd vp at the laft day jthat there is no condem- j nation to me being in Chrift; that he who hath be- gun his good worke, is faithful!, is conftant , and will finifhitalfbj thatChrift is made of God, not onely an author,buta finitherofmy faith, noton- lyaiuftificrofme, but a perfeft redeemer j that I being iuftified and called , (hall alfo be glorified: Neythcr could lobn with the faithful! belieue I Gods
' ■■ ■ ■! ■ ii ■» 'I ■ i ■■ I « ■ » ■ ■ WW "I
VER.14. Ephefians>Chsi$.i.
99
. Gods loue toward them in particular,if fomc word 1
did not ihow it : Neythcr will the Papifts fay that
all of them were priuiledged with lingular reuela-
tion : For though no word exprefiy fay thou Tko-
ma* belieuing [halt be iaued, yet that word which
Ifaitti, entry one belieuing fiall be raifed t^.that word
{faith, I beleeuing /ball be rai/ed <vp -y Otherwite wee
)night aske what word faith,thou Thomas Iball not
kilJ,ftealc, &c. if the generall did not fufficiently
contains euery particular perfon I
But it will be laid, How doe you know that you
truly belieue?To which I anfwer,comming to that
j fecond ground, by a gift of diftin&ion or vnder-
ftanding, wee know thefe things wrought in vs by
j God, and by difcerning thefe things, wee are affu-
! red touching that full faluation promifed to vs,
Firft, that wee may know them,, then that thefe
knowne doc further aflfurevs: Fauldid know on
whom hec had belieucd j How could we fay euery
one wcbelieue, it we might not know it I Can we
fpeak that truly wherof we can haue no certainty?
Thirdly , when I fee oneyor truft to any,promifing
me this or that, I know I fee him and truft to him,
reft on him tor that he hath promifed : Shall I by
faith fee (Thrift the Sonne, and reft on him, and yet
know no fuch thing ? Wee may know wee haue
fbme kinde of faith, but not that wee haue the true
liuc!y faith. Anf S. Paul bids vs , to try and prone
our felues whether wee haue not thatjaith^by which
Chrifi dweileth in our hearts , which is the taith of
fuch as are accepted with God, 2 Cor a 3.5.tf.Now
to bid mee make fearch and examination for that
which
3O0
EphefianSjChap.t. Ver.i4.
which cannot be found out, were ridiculous. Our loueto God and our brethren, by which we know our felues tran dated from death to lite , wee may knowalfo. Sc. John maketh it a figne of our being tranQated;Er£0, it may be knowne. Signes ma nifefting other things, mud themfeiues be mor manifcft. Secondly, hee that may know hee hat true, faith, may know a priori , that hee hath lou v alfo : forloueis in true faith as the fruit in the" root, from which it fpringeth: We loue God when now wee haue found that hee loueth vs firft.Now by faith we perceiue God to beare vs loue,& be re- conciled, for God doth offer his loue tomee belie- uing. Againe, if I louc 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 pro- fir, yea my life often, and not be able to know that I loue him I Were this true, when Chrift asked Pe- ter,Lotteft thou me, he fhould haue anfwered, Lord, thou knoweft wee cannot tell truely whether wee loue thee. Againe, S*. lohn faith , By this wee know that we lorn him, if wee keepc his commandments : If any fay we know that we haue a natural! loue, but wee are not fure that wee haue this Chriftian loue. Againe, many Chriftians thinke they haue true loue , yea Peter himfelfe was deceiued in his loue. Anf, The loue of a meere natural man to God,is as like Chriftian loue,as an apple is likean oyfter^and therefore we pafie by it. Chriftians are eyther en- lightened onely, and not fincHfied,or fanclified al- fo with their enlightning ; The former may thinke themfeiues to haue loue, not hauing it^but becaufe
a man
j Ver. 14. Epbefiansy Chap,
3Qi
a man dreaming, or running vpon fome miffake, may bedeceiued, thall this prejudice 3 but that a man waking may iudge truly of this or that which is before him J A man that hath no charirv, think- eth himfelfe to haue it ; therefore one tan hath it, may not iudge infallibly that he hath it r Now for thofethac haue it as Peter y they may be dtxeiu^d, not in Judging (imply of the thing,but of Che mca- fure of that which is circumitan :iaJJ in their fpiri- tuall life, not in that which i* fubitantiaii. iV/<:r was fiot deceiued in thinking that hee had faith and loue, but in prefuming abouehis mcafure. Third- ly, wee may know our workes, which are fruires growing from the tree of grace in our larts S.Iehn maketh them fi0nes which doe cu den tiy declare loue, erg$y they are manifeft. Hee who knowcth when he doth linne 5c fwerue from obeying God, hee may know how farre bceobeyeth God ; they who doc Spiritually obey God , eyther they know it, or their conferences are notpnuy to that they doe , cannot beare witndTe and iudge of that they doc} but this is faifc. Pauls conference did teftirie to him, that hee did waike in iimpiicity, according to the Grace of God. True it is, that for the out- fide, the works of vnfanclificd men are like to the workes of the (anftiiied , but they are without the life an J fpint which is in the worke of a true bclce- uer,to which he is no lefle priuy,then to thecxter- nall worke which commeth from him. Tocon- clud^they vvho Inue the teltimony of a good con- ference, miy know that they obey G:>d linccre'y : ButCnnftians may haue the teftimony of good
X confei-
302.
EpheJiMSyChay.
VfcR.14'
confciences. Belide that,the fpiric doth teach our conferences to beare witneffe of the gride and ioy we haue, and fo by confequent of all wee doe ac- cording to good. Now the conference as through faith fb difecrning thefe things, doth teftifie to vs from thefe our faluation, which he hath promifed, and God will not forget to finilh what hee begin- neth. Should a King promife to ereel: fome Col- ledge , and giue iiberall maintenance to Students in it , wee are certaineby a humane faith3 that hee will doe fuch a thing, though it be not begun* but when now the foundations were in laying , then wefhould not onely belieue his purpofe, but in part know it by that we faw executed, and by that we faw in execution, wee would affureour felues the thing ihculd be finilhed. But heere it will be obie&ed that though knowing thefe things wee might come to fee our felues in prefent ftateof grace, yet we cannot be fore of our faluation , vn« leffe wee could know that our faith, loue, and obe- dience, fhould pcrfeuere to the end. To this I an- fwer, that the Scripture could not fay that he that belieuethhathaneuerlafting life, that there is no condemnation to them that are in Chrift , did it not take our faith and the fruites of it to be fuch, from which wee fiiould neuer fall, through the power of God j and this the confcience commeth to know by faith in God, concerned through fuch promifes as thefe $ / mil make you walkein my commandements 3 2 wiU put my feare in you that you fbail not depart ; 1 haue begun my wot h, and I will perfeft it in you ; 1 am author an ifimfher of
ty\
V er.i4- EpheflanSyCha^,
i.
303
thy faith \ k u my will tbo» fbouldeft haue eternal ! life, and he raijed <vf at the lafl day. N ow though the confciencc doth teftifie this our prefent being in fa- uour, and our future faluation ; yet it doth not this j in euery ftate of a belieucr. For iirft there is a flaw in which faith is a fmoaking weeke, defiring that it could bclieue,rather then getting vp to feele it felfe bclieue. Againe, though faith be not troubled,but doth quietly flay on Chrift,and tafte God good in letting them finde peace with frm, yet fuch is the J ^infancy of fpirituall vnderftanding in Chriftians j I now firft conuerted,that they doe not returne into ! themftlues, and iudge of that they doe, and of the j ! great confequence which follcwetb from that j which they doc. Hence it is that they will tell you they finde God good to them, and goc on checre- fiilly in duties for the prefent , but they come not to behold the itabiiity of their faluation for time to come. There is a ftate in which faith is exercifed with temptation/romtfnbeliefe or otherwife , by which oppofition the foule is kept from attaining thiscertainty,being encountred with doubtful ap- pearances,which it cannotwei anfwer & dearc for [the prefent. There is a ftate wherein faith is now
• grown vp,& either hath 6ut-wreftIed,or otherwife i is exempted from knowing fuch temptation 5 and ' the faithfull in this ftate doe perfwade themfelues,
j that Gods mercy,and truth, and power fhail carry . ! them through vnto faluation. Loofcein 1 Pet. j.|
• <v. I r . The GodofGr&cejvho hath through Chrtfi failed I \yo» <vnto eternal glory, when ye* haue a little fttjftredy j
heperfeCf you, ftabli/b yon, Jlretf^then you, ground you ! fure. X 2 Laftly,
304
Ephefiansy Chap, u VBR.14
Laftiy, when nowourconfciencesarecometo teftifie through faith and experience, this happy e- fhte, we are iubkt\ by neglerting meanes , by fal- linginco fbmemoregncuous iinne, by fecretde fertions ere-wbiie to lofefor a time this comforta- ble perfwalion, the fpintnot (peaking in vs by his light as heretofore* and our conferences and faith fo hurt and wounded, that the aftions of them are troubled, dcpraued,as we fee the like befall the na turall reafoi and fenles. Wee fee through melan choly what reafbn commeth to imagine , how the eye thinkes it fees things yellow and redde , when they are nothing fo j the talk things bitter, wfaeri j they are fwcet j fo the fight of faith and confcicnce,.) when nothing but finnc , guilt, wrath , angry de- fertion ouer-iay it,it feemeth to fee euery thing, for the time,of like colour to thofe things wherewith it ispoflefled. Thefe things I thought good to fet downe, that we might conceiue the nature of this point more fully. One thing is to be anfwertd which feemeth to me of greaicft moment, name1)', that this do&nne doth leaue no place lor feare,btn breedeth prefumption^butthis isvtterly demnfcior the grace and mercy of God belieued , breedeth JoueofGod,andconfequently true feare, which is oppofed to fenfelefle ftupidity and carnal i prc- fumption, though it cafteth out feare, which pro- ceeded from vnbeleefe.
Second'y , fuch who may be certaine of fa-uati- on by faith, they may befecure, if they did not as well ftand in this grace by faith,as hri\ ent«r into it; but this wee teach with the Scripture,and ergo our
dodrine
Ver,i4. EpbefiaitSjChwp.i.
doftrinc doth (how that thofe who fee this Grace, haue ftil! need to looke to Chrift the author and fi- nifherofit, that they may fofhnd initvnto the end.
Thirdly, it is falfe that fjch as are Cure of fahia-
| tion haue no caufe to feare, vnlefle no other coils \ but final! damnation need to be feared $ but while ) the ibule is fubiect to bring vpon it Godj tempo- rary wrath, fickneflesfpirituall, hellxfh anguifli to 'the fenfe of it , there is (till left cauie enough to feare.
Let vs then deteft that damnable doclrine which doth condemnethis particular perfwaiion,as pre- fumptuoushereiie, which maketh rhefpirit play
I all-hid in vs , fo that wee cannot know what wee haue, what wee doe, what things abide vs through Gods mercy. Yea let it reproue many of our con-
| ceits, who haue left popery , and yet thinke that
j this is impolfible, that it is too high a point, fome- whatprefumptuous, that it is not neccflary,that a common hope is fufficient.
Seeing the fpirit we haue is but as an earned: , a fmall thing in comparifon of that whole fumrae 5 let vs not be difmayed though our knowledge and ; faith be but litt!e:The imperfect life in a babc,is life as truciy, as that life which a man attaineth at his con (Ian t age.Though wee muft not take occafion toliueinluft withalitterall knowledge and com-1 mon profeffion,as many do from hence,that all is imperfert and nothing which weobtaine here^yet hauing the Grace which doth make vs in any mea-
i fiire clean fe the heart, though it be neuer fo little,
305
TTei.
n<
X3
euen
io6
Epbtfians? Chap. i. VER.14.
Vfi*
Bvti
euen hence we are nottobedifcouragedjfeeingit may be little, and yet a true earncft of that fulneffe to be giueii vs.
Lattly, How (hould wee labour both to get and keepe this holy fpiritj holy in it felfe,making vs ho- ly in whom as Temples it dwelieth I Men if they deale in great matters, they ioue to get earned and good ones} the fuller earneft,the morefecurity. A- gaine, they keepe and efteem an earneft more then other money, which hath no fuch reference to fur- ther matters, as that hath : fo it (hould be with vs. Let vs then defire this fpirit of Grace at him who giueth it : Let vs not defpife good meanes , and fo quench it : Let vs not by not heeding the fuggefti- ons and infpirations of it,grieue it: Let vs frequent the company of thofe who are fpirituall , able to qaicken vs in!this kinde.
yntil the redemption purchafed%fcc.'] Whence firft obferue, that the fpiritabideth with vs as a pledge confirming vs til our redemption,our full redemp- tion. Firft, that if abideth. Seeondlwas an earnett or pledge.7/4.5p.t;.5o.God premifed that his word and (pirit. (houid neuer depart from that b!effed feede , and all thofe who (hould be borne after a fort of him : and Rom 8. the fpirit of Chrift is (aid to dwellm vs who are Chrift s : Yea, fo that it (hall at length quicken our moriail bodies: the feed of God is (aid to abide in thofe who are borne of God that they cannot linne ^ but 1 will not profecute this heere, which 1 haue done elfe-where. It abided) a pledge,con firming that full redemption : (or euen foules now perfected haue thi fim&ifying graces
for
Ver.i4- Ephefians-, Chap.i
307
for fubftance, which heercthey had , though their faith and hope be changed into fight: and quiet ex- pcftation,nnd by that cxccutcdia their fpirits.they doe expert the confummation of glory, both in body and foulc. But it may be faidj Doth the Ipi- rit ieaue vs at the time of our full redemprionJNo, but though it dweDeth with vs , yet it ceafeth to bea pledge of further matter; euen as the money giuen a man in carneft bideth with him when hee hath the whole (umme payed , but it is no longer an carneft of further money to be receiued.
This then is our comfort, who haue found this holy fpirit dwelling and working in vs : Though it naay leauc fuch as Saul , whom it neuer (anftified, yet it (hall neuer depart quite from them whom it hath in truth fan&ified, bat they (hall like Dauid then haue it praying in them , that is , teaching them to pray , when they thinkcthemfelucs moft deuoidofir.
Obferue laftly,that he (aith vre haue a pledge gi- uen vs, till the redemption come which is porcha- fed for vs ; that hecre the faithfull fee not them- felucs fully deliuered : Wee arc the Sonnes of God> but it appearetb not what wee [ball be ; wcebelieue lifeeucrlafting,we doe not fee it, yet we by nature lye in darkenefle of finne and miftrie, God will haue our light return fucceffiuely,euen as the light of the Sunne,which(hineth from onedegrce to a- nothcr, till it come to full ftrength, Prou.^. There is a double redemption, the one which we haue by faith, verfj. the other which we (hall haue in that great day j This redemption belongeth immedi-
x4
Vfe.
DoFt.
ate'y
I 3<>S
EpbejianS) Chap, i . V e r. 14.
Vfei,
i atcly & dirc&ly to man, to the creature mediately; for in that great day the creature (hall be changed from the vanity and bondage of corruption to which it is fubied. As the firft Adams treafonable defe&ion,deferued to be punifhed both in his per- fbn , and in all the things which appertained to him>fb it was meet that the fecond l^ddams obe- dience Qiouid notonely reftoreman, but thecrea* turealfo which might any way be a fit apporti- nancc to him in his ftate of glory .But one may ask what vfe there (hall be of thefe vifible heauens, of the earth, when mans manfion is prepared in thofe third heauens? In thefe things we are not to be cu- rious: What if God wil haue them (land as a monu- ment of his former power, wifedome, goounes>tQ- ward vs in our pilgrimage } Againe, wee fee it is a I
' ftate belonging to earthly Princes, to haue houfes j here or there, which fometime through all their raignes they doe not once vi(it. What rcfpe&ech man,ye may findc in that I haue written on the 1 3. verfe.
The vfe is,to encourage vs equally to benre the euils which prefTe vs:Had we nothing to complain of, our redemption might well feeme already paft.
! O this is our reioycing, heere wee know mifcry in many regards, but our Iubilie,ouryear of redemp- tion hafteneth: God doth fo feaft his children,that hee will haue their beftdidilaft. When trauellers fet out in thefogge and darke mift of the morning,
I it doth comfort them that they know the day i? at hand, and they l-hi'l haue ic £ iyrer and fayrer : On the contrary , if thou gettcft not this pledge of the j
holyj
(
JVer.15. Epbefiansj Chap. i.
30^
! holy fpiritof Chrift3thou haft receiued thy confb- J ) Jation, nothing doth abide thee but weeping, wai- | ling,and gnafhingof teeth,an eternal! night,a reo / koning which wil bemor« bitter,then theplcafures J of finne haue feemed fwect.
I Hauing thus laid down the benefit,he commeth ( Vekse 15. I to mention the effeft which the confideration of <fic wrought in him, which reacheth to the end of I this chapter, wherein two things may be obferued, 1 1. The occafion,in this i5.Ttfr/<f.2.Theftft;which J hath two parts. 1. His than kefgi'uing. l.Hispray- ; er. Concerning thelatter; firft we haue fet downe j that he prayed, a. What hce prayed, in the end of j- the i<5/w/£,and fo downward. In fetting downe theoccafion : 1. Weearetoconfider the Apoftle j his hearing of them. 2. What bee heard of them, j which was, firft their Faith, et downe with the ob- i iectofit, tn the Lord lefus ; fecondly, their Loue, I which is amplified from the obieft, to Saints, from ! the quantity and extention of it, to all Saints. The j vcrfehath nothing difficult to be expianed.
OWerue firft from this, that iWgetteth heere- Dott.i, fty how the matter of grace went amongft them , that Minifters muft labour to know how grace go- cth forward in thofe with whom they are to deale. This was the newes that Paul asked after; his defire was to be certified of this before all other things. Thus Epaphra* told him of the Colofitans cftatqthus hce learned out the famous faith of the Romanes ; thus hee learned by fome of the houfe of doe , the ilate of the CorinthiansiNatmallmzn wil inquire 6t hearken after the health of their friends, how they
are
3«o
&•
V*
Epbefiansj Chap, i . Ve r. 1 5 .
are in body andeftate; Thus this fpiricuall man, he was ttil learning how the foules ok the Churches profpered; It behoueth fhepheards to know their flocke. Naturall parents if theyhaue children at the vniuedity, they will inquire how theygoeon in learningand vertue: Thus this Father of fouies f abfent irom them, could doe no other but bee J delighted to learne how they did grow toward {; God.
Which thing may checke many Paftors now- adaies , whofe Epiftles if one reade, you (hall finde nothing they liften after but newes , like thofe Athenians, <^s4tfsij. newcs fitter for men that follow the Exchange , then for thofe who are Fathers in Churches. Againe, this doth (hew how wide they are, who thinke it curio fity in Minifters, if they look into the manners more neerly of their people: What need they bufie themfelues,^ thruft | their oare into other mens boats I Forapriuatej perfbn without any calling to be inquiiitiue,and to i j prie into others, that I may know how to come o- uer them, caft (braething in their teeth, if they a lit- 1 tie difpleafe me,is great wiekednefle > but for a iMi- ! nifter,to the end he may difcharge his duety more fruitfully , it is no other thing then God rcquireth ; for the good of people. Some who would hearc I nothing butemn'm bene, would faaue Minifters qui- I et men, flop their eares with waxe, ex ncuer wcare their eyes about them, but when they haue a bookc in their hand ; but alas, they confider not tbat Mi* niftcrs are fhepheards, watchmen, oucr-feers, &c. and that this is the key which opencth them the
way
Ver.i}. Ephefians, Chap, t
way into all the parts of their duetie, viz,, the knowledge of their dates to whom they are to fpeake. Secondly obferue aboat what the faith of thefe \ Epbejiam was occupied, euen about the Lord Je- (us Chriit. Wereadefbmetimethefaich of Chrift, tfomecime the faith on Chrift, fomeiime faith in ^Chrift , as here ; they note much the Lime thing, but that the firft may be concerned, as propoun- ding Chrift the fimple obieft of faith : The fecond phrafe noteth Chrift the obieft, together with our adhering to him : The third,noteth Chrift the I obieft, our inhering in him , together with the word prounded,as the way and mcane by which we come belceuingly to inhere in him- for that di- ftinftion which fome make, following fome of the auncient, is not by Scripture warrantable, which doth indifferently appropriate thefe two" phrafes to the Saints, to beleeuem the Lord iefus, and to; beleeue on him. Chrift is euery where made the j thing which faith imbraceth to faiuation ^ So God lotted the worldjhat be gaue l&is iV/w^whom he hath J fet forth a propitiatory facrifice, through faith on his bloud : Through faith on him we hope to be fa- ued as others \ not that Chrift is theonely obieft, about which faith is exerciLd; but it is the prin- cipal! of all others,and the lo!e obieft about which ic is occupied, that it may obtaine righreou fneffe and life cuerlafting \ other wifo,as faith is called iu- ftifying faith, not that to iuftifie is the fole adae- j quareor full aft of it* but becaufe to iuftifie to j life, is the moft eminent aft of all others y fo it I
, is i
3*1
Don.
ML
Epbejkns7Ghap:
V-ER.I5
is faid to apprehend Chrift, not that Chrift is the adequate, the full obieft of faith, as colour is of fight i but becaufe it h themoft eminent of all, other. In like fort, Lone is called the loue of God3; < not that the fame lone wherewith wee lowe Godj doth not lone men alio ; the contrary whereof, fee, i lohn 4. 1 z. but becaufe God is the moft exccl-y lent obie613about which itis conuerfant. Further to open this point, a.Things muft be fhowedjiirft :v what faith in Chrift,or on Chrift is ; fecondly,why ! faithasitiuflifieth and fauethjs carried to Chrift; onely : Faith on Cbrift, is not onely to know, and : with the eye of the minde to fee that God fent his Sonne, that he was borne and fuffered for man- kinds; buttoreftorftay on Chrift, that we may j finde mercy in him,to the forgiueneffe of our fins; to ftay on hitr^ for faith is not onely a knowledge in the minde, but a godly affe&ion in the will, which doth goe to, embrace, reft vpon Chrift, or the grace offred in Chrift, Ergo, receiuing is made aneffeftof faith, lohn 1.12. and going to Chrift, hee that beleeuetb> hee tjgst commeth to mee, lohn <5. j and the nature of faith is defcribed by words which j fignifte to roule our felues on God, to leane on ! him, as one would ftay hiaifelfe vpon a ftaffe ^ for ! the wordofpromife, not onely containing truth; but offering fbme good thing vntovs, wc cannot; fully receiue it with vnderftanding, but the will al-j fo muft moue toward it. j
Againejet me bediftreflcd for a hundred pound,' orfo, ifoneptomifemelfhail haue it of him, I doe not onely know and thigke,and perfwademy j
feife 1
VER.15. Ephefans,Cha$>.i.
3*3
felfe he faith true j bat I truft to him, reft on him, and write as we fay, on that hechath fpoken. Be- iides, if there were no particular confidence in a Chriftians faith, the reprobate might haue all that j 'is in his beleefe. Now though our faith beleeue j many other things, yet ic iuftifieth and reconciled! j vs to God, as it doth fee and reft vpon Chrift : As & malefactor, though his hand will receiue innu- merable matters, yet as it receiueth the Kings par- don onely, it doth acquit him and reftorehim to liberty j (bit is with vs condemned ones, as our faith receiueth Gods pardon in Chrift, it doth ob- taineremiffion of finne, and fet vs free from teare of damnation. The matter obiefted, may eafiiy beanfwered, if thefetwo things be remembred. F irft, that when the words of k no wledge doe toge- ther by connotation imply affection, much more doe the words of beleefe, and Erge^ where I finde to beleeue that Chrift is the Sonne of God, I muft conceiue this beleefe, to containe confidence in the Sonne. Secondly, to remember that when faith of any temporary promifeisftidto be accounted for righteouinefle,it is becaufe it doth in beltxuing the thing temporall, apprehend him in whom all the promifes art yea, and y^imen \ who is at leaft theremoucd obiecl: of a iuitifying faith in euery thing it apprehendeth. Thus Abraham belceuing thepromifeof feede of jfaac, did apprehend that I blefled feede which had from the beginning bcene ) promifed,and fow his day, which the Apoftlc doth teftific, G4/.3. Neither did he lookeat the power of God, but to fuftaine his beleefe of a feede before
promifed,
3H
Ephefiansy Chap, i . V e r. i 5 .
Vk.
T>0$A.
promifed, againft the temptations wherewith God did excrcifehim 5 that wehaue a particular word, and in effect to beleeue on Chrift vnto forgiuenjefle of our finnes, I haue fhewed abciic.
Wherefore let vs reft on Ch rift alone as ourj rocke, flyc to him as our true fanctuary. This Pa- pifts come to in death, renouncing any confidence in their fooleries $ this themfeiut sgiue teftimony* vnto, that it is the fureft; and he is not wife who will not take the fafeft way for his foules faluation.
The third Doctrine is,that faith and loue are ne- uerdifioyne^, butgoeeachin hand one with the other : Frorrt what time we beleeue, men will doe any great good things for vs, wcfeelealoue arife toward them : fb from what time by faith wee ap- prehend loue in God toward vs through Chrift, we feele loue reflecting from vs toward him$accor- ding to that, we !oue him,becaufe we haue knowne and beleeucd his loue to vs : Firft,fairh muft bring the holy fire of Gods loue into oar frozen hearts, j or they will neuer be warmed withferuent loue to I God againe:The finfull fouledoth fee Gods loue J forgiuing it many finnes, then it louerh much a- gaine. In nature we fee nothing can moue in defire to this or that, till firft it hath apprehended it loue- j ly : So our affections cannot in loue and defire j moue to, and vnite themfelues with God, till by I faith wee doe difcerne him as reconciled to vs, 6c fo becornming an amiable obiect for vs finners to imbracej till that faith difcerneth this, nothing but wrath , like a confuming fire abideth ouer vs. j Hence it is that Saint Paul, 1 Tim, maketh loue to j
flow I
V er. 15. EphefianS'tChay.i.
3i5
flow from faith vnfained ; and Gal. 5. he faitb,that faitbwerketbbyleue , not as fire makethhot by heate,whichisa formall property inherent in it, buAs the foule doth this or that by the hand,which is an externeinftrumentconioyncd vnto it: for loue is not any cflentiai] caufe which doth giue be- ing to faith, but it is a grace without the being of faith, though ioyned vnto, by which,as an infti u- ment,faith worketh.
The Vfe of this Doclrine is, to (how how vn- j Vfe r. iuftly they flander vs as teaching a faith alone without other graces ; when we hold according to the Scipture, that there can be no true faith with- out loue,nor loue without true faith, for the firft is but a dead carkafe,this latter isbut blinde deuotion, neither is pleafing to God : Indeede we teach that faith iuftificth vs alone without other graces,not in regard of their prefence, bur in regard of their co- working withfaitfa to this effect of our iuftification. It is one thing to fay the eye is in the head without other fenfes, and another thing to fay the eye doth fee alone, no other fenfe feeing with it.
This mud make vs trie the truth of our fakhjfor if | Vfe z< our hearts haue not been kindled with loue toGod, they neuer truely bekeued his loue in Chrift: Wej I may eafilier carry coales in our bofome without i I burning, then by faich apprehend truely this loue I | of our God, without finding our hearts burne in ; loue to him anfwcrably.
WefeethatloueisaneffccT: following faith, e- vfe 3. ! uen loue to God himfelfe : They make the tree to j beare the roote, who will haue loue giue being to I faith }
V6
Epbefians -,Ch'^,
Ver.i5#
Do8,
faith; but this is but a confequeat of Lombards errour, who did hold loue to be no other thing then the holy GhoithimfeH-e.
Obferuelaftly, who arc the perfons on Mjfcom the loue of true beleeuers is let, yiz>. the Saintsyca. all Saints. True Christian loue, next to God and ourowne foules, makethvs affcft thofe who are fan&ified, whoexprtfTetheveituesin their life oj our heauenly Father,by whom we are called from darkeneffe to light. Hence iris that the Saints, the houftioldof faith,the brethren, are commended as perfons whom we mult affecT: and doe good to,be fore all other : Thus our God loueth, Pfatme 147. 10 not thefirength of borfe nor legs of man, but tbofe that feare bim.tarebi$ deltg ht: Thus Chrift i oued who u my father and mother? fcc. bee that beareib.nd o^eyetb: Thus Paul and Dauid loued; We loue none accor- ding to theficfl) ; all mj delight u m the Saints ^ in them who excell tn venue. Euery creature iojeth and liketfa to be with ttiofc who are vuited with it in communication of the Time nature; So fanfti- fied Chriftians cannot but lone and like to be moft with them who hauereceiued the like diuine na- ture, in which themfelues are partaker ;yea,it lou- eth all Saints; not fuch who haue other parts plea- ting and contentful!, but it loueth euery one in whom it can fee the image of G'd finning: for it cannot be but that loue which truely loueth one perfon as he is holy, flhou'd loue euery on*., fofar forth as he is holy ; yea, though wcare to tfteeme and inwardly affeftmen, as we fee them ho^y, we are not bound to (hew them the outward effefts
of
\
Vb r. i s . Epbefians7 Chap . i .
3*7
of our loue anfwernbly. The ncerer perfbns are tved co vs in natural! and citiill bonds, the more mult our prouidenee be for them, and lone flaw- ed them in outward things, vnlcfle their fooiiili iewdneile difpriuiledge them this wayjfor then the proucbe ta\erh place, A wife feruant may be pre- ferred before afoolijb cbiUe.
This then doth reproue many,who indcede hate, and wouid Ihowit were it pollicie,thofe who en- deauour to liue holily, traduce the name of Saints, nickname ttam as Puritans, fuchwho cannot be themfeiues but when they are in company with Swearers, Gamfters, good fdlowes, fuch who will faemc to reltfli fome odde perfons who arein- j tfeede truely holy, but others in whom holineiTe is apparant, they cannot endure; it is to be feared they loue thofe whom they doe, not becaufe they fee holinefle, but for fome by refpech which with- in tlv:mfe!uc3 they haue concerned. Some who are all for a found iult dealing weil natured man, I though he be ncucr fuch a (hunger from matter of religion: Yea, Iwoudmany of the Lords chil-j ; dren,through felfe-loue, did not loue too weil per- j 1 Cons who can humour them, and ftnde the length ; of their footc, better then fuch who fliow more ■ | confeience of obeying God.
Let vs nor bein the number of thefejlf thou haft
: any loue to God, loue his children thou doeft fee
i like him: How canft thou take pleafure, and out;
of thy voluntary, conuerfe with them who are not i
1 fan&ined I Were the Wife that lyeth in thy bo-
fome without that bodily life thou liucft, couldft
Y thou
rfeu
Vfei,
Ji8
Ephefiansy Chap, i . V e r# i £.
thou take pleafure to conuerfe by her; and canft thou hauing the life of God,delight thy felfein fuch who are dead in their finnes and trefpafles? Ver.se.1 6.1 ( / ceafe not togiue tbankesforyou* making mention of you in my prayers.
Now he comes vnto the fiift, which ftandeth of thankefgiuing and prayer; his prayer being firft generally mentioned, then more particularly de- clared to the end.
In this i <5.wr/£,marke three things. i.That on heare^fay of their faith and loue,be is thankefull to God. a. That he doth pray for them. 3.Theman- nerthat he doth it, without ceafmg.Obferuefrom the firft, the graces of God lit others muft moue jChriftians, especially Minifters, to be thankfuil to God; Paul doth it euery where, looke the begin- nings of his Epiftles;yea Chriftians did no JefTe for Tauly Gd.i.vlt. they did glorifie God in him. The nature of enuie maketh a man like thofe who haue fore eyes, they are grieued at the fpirituall good of others, as the (bare eye is to fee this corpora!! [ light : An example we haue of it in Cam to Cyibel : but loue doth congratulate, reioyceth with thank- j fulnefle to fee truth of knowledge, of grace, of ho- i ly pra&ifc,! Cor a 3. Befides,the third commande- \ ment doth binde vs to giue honour to God, by j praifing him for thefc his workes of grace in o- | thers. If a Schoole-Mafter bring a rude vn toward I Boy to behauiour and forwardneffe in learning, ! wemuchcoaimendhim, that he hath wrought Co ^farreonfovndifpofeda fubie£t: But how much jmore is hee to be magnified who doth vvorke !
fuch I
Ver.i6. EphefiansjChap.t.
J i*9
\
foch alterations in finners,deadin their fmncs and
trcfpafles ?
Secondly, the nature of ioy is to inlarge the •he heart to thankfuinefle : Now true Chriftians, efpccially Minifters, can fee nothing which doth more glad them then men walking as the truth is, in Chrift. ^.Ichn^erfe 4. 1 hane no i$y like to this , when J fee my children walkein the truth.
Wherefore let vs all labour to finde this in \ffct% our felues; that wee are thankefully affefted to God in the commingon of other, it is an euidence oftruegrace inourhcarts : Euery thing reioyceth to fee the encreafe of thofc who are like to it felfe, efpecially Minifters muft praife God in the to- wardneffeof thofe who belong to them. What na- ! turall Parent can fee the outward profperitieof his children, but that he is delighted in it, and thank- full to the authors of it \
1 Secondly , feeing that this is the effed the J Vf* t.
'grace of others hath in the godly , what may wee
thinke of them who are vexed to fee the comming
ion of others to a godly xourfe, yea,who will not
' fticke to curfe them by whom they were (educed to
thii Puritan ftri&nefle? furely that feedcoftheold
ferpent is ftrong in than , which doth make them J
fb full of enmity againft thofe in whole hearts the
feed of Grace is now fowne through Gods mercy.
This fheweth ChriUians what they are to doe : ; pfe ^ Would they haue their Minifters made glad, and ' theirhearts inlarged tothankeigiuing? Let them (hew forth the power of Grace in their conucrlati- gtLiIfjou ftanJjkdfiJljB&th Pml>i Thef\ 8.wheras
Y 2 if
3 to
Ephefiansj Chap. i. V*k\6.
Dtt%%%.
if they lie in gneuousftate, it doth (b grieue their Miniriersjthac nothing can refrcfih them>but their amendment, by whom they aregncued, i Cor. 2. Natural parents arefo affected,that whie their chil- dren (land well with them, they thinke there is no erode; but if acrofle befall them hecre, they can finde no content for the time in any thing befide.
Obferue fecondiy , that Christians arc to helpe each other with prayer, efpecialiy Minifters then conuerted people. God requireth it of all Clinici- ans, and doth ergo make promifes,that our prayers (hall bcauaileable, as well for others , as for our felucs, lam. j. But Minifters by office are Gods re- membrancers^ muft offer incenfe as well as teach, Deut.\ 3. which our Sauiour likewife did before his offering vp himfelfe, lohn. 1 7«The bounty of God doth encourage vs vntoit,who hath faid,thatthey who haueany thing in truth, fliall haue more; it is but as a pledge of his further grace to be beftowed.
Againe, the Dcuill is bufie,(eeking to bring them backewho now are taken from vnder his power: we fee by wotuli txperiencc,how many are turned backe from good beginnings we ttaue need therefore to fupport them, and when Mini- fters fhould haue parent-like affections , how can they but feeke their good I How many wiflies will natural! Parents haue about their natural chil- dren?
Wherefore let vs all feeke to God each for other: What will we doe for him whom we will not lend a word to for his good \ Efpecialiy, let vs Mini- fters fay as Samuel i Sum. 10. Godjerbtdlflwuid
ccafc
y era 6. Epbejiansi Chap.i.
311
ceafe toprAjforyou<> andfofinne againfi God.
The laft thing is, that hec prayed vnccflantly ; D$ttj; i whence obferue, That we muft with perfeuerancc j ! follow God in thofe things we pray for : This our j \ Sauiour teacheth by thofe two parables^/**. 1 1 . of him that went to borrow three loaiaes,and Luk. 1 o. I of the widdow following the vnrighteous Iudge. i There are many conditions in prayer, in regard of the perfbns to whom we pray; perfbns and things for which we pray $ perfbns who pray ; finally in regard of the prayer it felfe j as that it (hould be humble, feruent, and continual!. God doth pre- ' uent vs with fome things, he doth giue vsfpeedily • 1 otherfbrae, but there are others againe , for which 1 he wil hauevs follow him with contiauance,before he beftow them; for fhould we ftill no fooner aske then receiue, Prayer were rather a matter of expe- ! rience,then of faith: he doth, ergo fee it fit thus to ; exercife our fan&ity , faith, patience; thus to trie , whether our rcqueft come trom vnfetlcd humour, ' or from pouerty offpirit,and thirfting defire.Thus ! he doth prepare vs to receiue the things we aske in greater meafiire $ for the wider thefouleisinlar- ged in defire, the more abundantly God meaneth to fill it in his time. Againe , by this meane hee ' doth make vs pofleffe his bleffings with more de- \ light,andcarefulnefle, then othcrwife wee would : ; not to mention that wee in our firft feeking things arc vniit often to receiue them.
But hearetvvo queftions fhall be briefly anfwe-
red. Firft 5 whether it be finne, alwnies to ceafe
from asking this or that. Secondly $ whether all
I Y 3 ceafing
)1Z
Epbefians? Chap, i . V i r. i 6
ceafing to goe on in Prayer,doth make our former Prayer fruitleffe.
Tothefirli lanfwerc, not all ceafing, bur cea. fingoutofvnbeiiefCjOrimpenitencieisfinfuil^firft, when we haue obtained this or that, we may ceafc to begge any longer as we did before ; Enen as the bodyrefteth when it is now come to the place to which it moueth * fo the fbule when it hath at- ( tayned that, to which it went by vnfained defire. j Secondly, when we finds the thing not to be pro- 1 fitable for vs,or otherwife not pleafing to God. j Thus Paul was taught to fee the vfe of that buffe- , ting remaining with him : Thus when Jeremy lear- 1 ned that God had not to giuc , nor would not be j intreated for the profperity of the people, heedid defift , though hee did well before in asking cf it : for that reuealed will, and not the fecret is that to which our actions muft be conformed : Though here is fomthingextraordinary in thefe examples , yet God doth often let his children fee that they did affed things not good for them , by leading them into fuller knowledge of their owne hearts, and by letting them finde the fruit of fbme out- ward disturbances , the rcmooual] whereof they fought earneftly ,fb that they correct themlelues, and no more feeke to be free from that which they finde fo neceflary by good experience : this defift- ing is holy and good. Thirdly , there is a defifling ouertaking Gods children , when God dothlocke vp their hearts that they haue not power to feeke the good of fome perfons or Churches as hcereto- fore they haue done , which when it is not contra- cted
V ER.ld.
EpbeJtans,Chaj>,
i.
3^5
fted or caufed by fome finfull indifpofition in the party, but from a fecret of God not moouing the fpirit in this kinde, that Co way may be made for his judgements, it is fuch a ccafing as cannot! be condemned for finne , though it may al- wayes be bewared , as a fecret defcrtion , which | doth foretell heauie things infuing. Fourthly, Wee ceafe to pray as before for things , with- out finne, when now God hath, as it were, fpoken within our fpirits, that wee (hall haue the thing we hauc asked, and bid our fbules after a fort returne to reft : For from whence wc find God thus good vntovs, wee follow not with our accuftomed fer- uency, though execution delayed , may caufe vs fbmetime feeke the feafbnable performance of it, | thefou!eismorein ioyfuli expectance, leflethen before in carefull petition. The ceafing therefore forbidden is, when before we receiue things,wc doe through vnbeliefe and impatience,giue outr either for a time, which befailech Gods children , or alto- gether.
The latter queftion is anfwered thus. Looke as a brunt of vnbeliefe doth not cuacuate our faith formerly grounded on Gods promife 5 for Dauid his faying, that Saul would at length catch bimy and flyingoutof vnbeliefe to Gath, did not make his former faith in vaine -, fo intermiffion for a brunt, while the fit q( vnbeliefe, deiedion ofminde, or : impaciencie la(h-th,doth not hinder , but that wee i flu ll receiue the things wee haue vnfeignedly de- j fired.
The Vfe is to ftirre vs vp that wee faint not in
Y4 following)
2.
3t4
EpbeJiam,Cha$.i
VER.17.
Verse<17*
following God : Wee louc not co be troubled, and euen molefted with inftancy , bat no thing is more acceptable to God then this vio!encc,which will not let him goe till he hath blefled vs. I, but I feeke and fee nothing of my prayers rtheharueft commeth not fb fbone as the feed is fowen^though thou feeleft not the things thou askeft , nor re- moueall of thofe euils whereof thou complaineft, yet thou doft not know what euill this courfe of following God doth keepe from thee , nor what good in other kindes he doth thee for it. Againe, thou flialtreapein time if thou vtterly faint not,for that which is denied vs in life , is often by Gods raoft wifedifpofition graunted in the end of it. But to come to the prayer it felf e.
Now followeth his Prayer,in which we mark the Perfon to whom he prayeth, with his defcription : Firft from his relation, to cbrift\ Secondly , from the attribute of his glory, GodofCbrtft, the Father of glory, a. The benefits for which he prayeth* tou- ching which, three things arc to be obferued. Firft, the benefits to be beftowed , which are propoun- ded in this verfe, and further declared in the begin- ning of the verfe following. Secondly , the way by which they flhould begiuen them, in the end of this verfe; Wifedome andreuelation through the knowledge, or acknowledging of Chrift. Third- ly, the end , that thus they might know both the things kept from them in the heauen, and that which had beene beftowed vpon them. To open the words of this verfe ; the Father of J glory , doth note out God as glorious by nature in
himfelfej
/
VfR.i7*
EpbeJiansiChay.
3*5
hirafeJfe, and the fcuntaine of that glorious Jife
which is communicated with any of his creatures.
The fpirit of Wtfedotne, is put for the gift of wife-
domc,which is beftowed on vs; and it is called the
i fpirit of wifedome, both becaufe the fpirit doth be-
; get it in vs, as alfb becaufe the (lime fpirit is with it
! to fuftainc it, and perfeft it. Thirdly, becaufe the
wifedome it felfe is of a fpirituall nature, moouing
| them in whom it is, to worke after the direftion
! of it.
Thefiiritof RetteUtion.~\ Reuelation is extraordi- nary, or ordinary, and it is nothing but the gift of illumination j or that light which the fpirit caufeth to flaine about our mindes , by which as a meane, things fpiritual are made manifeft to the eye ofour vnderftanding, as by the light of the Sunne things bodily are made manifeft to the eye ©f our body^ and the fpirit caufeth this, and continueth it, euen as the Sunne doth caufe and continue this naturall light which we haue with vs all the day long.
Knowledge of chrift, is put for that affectionate knowing & acknowledging of him. Thefummeis. Since I heard of your faith in the Lord lefts, I goe to hira,who is the God of this Chrift^on whom you haue bclieued, who is the Father glorious himfelfe by nature, and the author of all that glory which is communicated with his children, intreating him to giue vntoyou that fpirituall gift of wifedome, whereby you may be able to vnderftand, and that light of his fpirit, which doth make manifeft the things fpiritualJ,which are to be vnderftcod of you -, and this I wifh you, through the further knowing
and
}i6
Bpkefiansy Chap. i. V*R.i7
D<?#, i
I and acknowledging of that Chrift, in whom you I haue beleeued; More plainely, I de fire for you, I that God would giue you eyes of your vnder- ! {binding fo enlightned , that you may know I him.
Obferue then firft, that wee muft fo confider of God, when wecomevntohim in prayer, as that we may fee in him the things we deiire. The Apo- ft!e going to Prayer for thefe Epheiians, who had beleeued on (Thrift, and about to feekc the glori- ous gifts of the fpirit, which might helpe them to know the glory referued for them, hefetteth God before him, as the God of that Chrift, whom thefe had now receiued by faith into their hearts, and the father of all glory, both of them ftrengthning his faith: For he could not thin^c that God, the God of Chrift, would be wanting to thofc who were Chrifts ; or that the father of ail glory ,would deny thcfe glorious gifts, which hee was about to intreate. When men come to aske at thofe who haue enough of thar they feeke, and to aske it in fuch meafureonely as that it is not any thing for thofc.they fuevnto to vouchsafe, they eafilypcr- fwade themfciues that they thai! fpcede. This rna- keth PjfWftiilietGod before him, as fining that in tuna for which he prayethjT^ G*<i {ffewejfaffi* ( fie you throughout, i Thef.y Subdue tioje Is/is which fight agdinft your Joules. So feeking thecoi./umma- tion, or perfecting of the beleeuing Hebrt ves, hec doth fet God before him,a who had from the lw- efl iumiliation,brought the head of them toglorv, tf^.13. Thus the Church, /Iff. 4. fteking courage,
and!
! a
Ver.i7. EpbcJi<m$->Cha$.i. \ 31?
and that wonders might be wrought,they fet God \ before them, as the God of power,who had made I hcaucn, earth, fea, &c.
Wherefore learne thus to helpc thy faith 5 yr€ Wouldeft thou haueremiflion of linne \ Coniider of God, as a God with whom there is plenty of re- demption or forgiueneffe : Wouldeft thou haue ca/einany mifery andgriefe? confiderof him as a father of all mercy and confolation, when thou commeft to him \ this doth ftrengthen faith, and en flame affeftion; We feeke things more fecurely, when wcknowthem to be where we are in looking them, and wee follow them more affe&ionately, when now we are gotten after a manner into the fight of them.
Obftrue fecondly,that euen trne belc«ucrs haue great want of heauenly wifedome* as children and youth, when they haue in their meafurc that wif- domc which belonged! to their kinde, yet they want in great meafure the fame wifedome in which they partake ; So it is with Gods children \ when now they haue thac wifedome from aboue in fomc degree, yet they are many degrees fhort of that which is to be attained : Yea, our Sauiour him- felfe, the head of vs, did (b receiue wifedome, that there was place for growth and increafe in it, Luke i.finc. What doth the want of wifedome in chi)dren,which we may not obferue in our felues ? They fee not things, together with the end they worke vnto^ and hence k is, they count fuch things good, as to their fenfes feeme fo for rhe pre- sent j They thinke thofe loue them, who cocker 1 them,
D08*.
3*8
Ephefians, Ghap.
Ver.17.
Vfe.
them, and that thofe doe not loue them who re- prouethem, orholdthemin, more then they are willing : Thus wcthinke ithappineffe to hauethat coneenteth vs, to be free from that which is gric- uous to flefti or fpirit, We thinfce God loues while \f he fmiles on vs,and that he doth not loue vs, when he doth fro wne on vs,andmakevs drink a wormc- wood draught day by day. Againe , children through want of wifedome, are vnwilling to fuf- fer that fhould doe them good , backeward to that would doe them good another day, for a matter ofprefent pleafure, will part with things of nofmall profit : Are not the beft of vs vnwilling to come vndcr Gods yoake, though there is no o- tber way to findereft to our fbtiles i are wee not raoft backeward to renew ourfa'th, repentance, to endeauour further the worke of mortifi- cation J Doe wee not for a little pleafure of fin- fulllufts, part with our peace; yea, the health of our fpirits too often I Thirdly, chiidrea for want of wifedome, forget the beatings paft, when now thefmart is ouer, and fall to the fame faults which haue made them fmart heretofore $ and is it not fo with vs ? How (bone is the gricfe of fin efcaped vs forgotten } how fbone doe we (tumble at the fame ftone,returning to fin in the fame kind e wherein we haue formerly offended? Finally, as children and youth,through want of wifedoraa, fpeake and doc many things full of folly, (b we let fall in word and deede, alas how many thiags, in which the worke and direction of true wifedome is wanting I Let vs then labour to finde this want in our
felues,
Ver.i7. Epbefians,Ch2p.i.
V9
felues, and fee our folly ,thac we may be made wife. The more we grow in yeares,the more we fee what lackcof ciuili wifedome wee had in youth ; So it fhould be here, the auncicnter we grow in Chrifti- anitic, the more wee ihou'd difecrne the folly in vs,and want of wifedome, which is from aboue.
Let vs not be dif naid,wh>> are confcious of lack this way rthings arc nor begun 6c perfected at on ce^ wifJom muft get vp ho one degree to another in vs.
Obfcrue thirdly, that he prayeth for reuelation, as well as wifedome; that we haue necde notone!y of wifedome whereby to vnderftand, but of light manifefting the fpirituall things which are to be vn- derftood of vs : Hcc prayeth both for one and o- ther wifedome and reuelation: To haue inward facultie of feeing is one thing, to haue outward lightly meane wherof to fee,is another: Light muft come to light before we can fee; the light in the eye, muft mectewirh the outward light of the Sunne.or a Cand'e,or fbme other lightfomc body, or nothing is perceiued : So the light of wifedome which is inherent in the Soulc, muft haue (hining to it this light of reuelation , which doth make ma- nifeft things fpirnuall, or though our fight be nc- ucrfocjuickcwcfhall bcinuironed withdnrknefle: rhefpirit is fitly ergo, compared with tire, which hath not onely heate refo.uing numbneffe, and making ftarke ioynts a&iuej but it hath light j gratefull to the eye of the body ; So the fpirit hath both loue which warraeth our frozen hearts and affections, and alfo this light of reue:ation which dclightcth the eye of the vndcrftanding , and
manifefteth
DoEl.i
33°
EphefiatiSyChap.
5.
Ver^.
V(e
Deft.*.
manifefteth to the view of it,things that arc hea- ucnly.
Wherefore let vs feeke to God for this comfor- table effeft of his fpirit : Euen as he can lay his hand on this bodily light by a cloud , intercepting1 the fhining of it; fa can hee with-draw this illumi- j nation of his fpiri:, and caufe vs to grope as it were \ in darkenefle, though theeyeofourmindes werej neither (hut vp, nor other wife troubled. Doe wc j not fometimes fee things comfortable , and on a| fbdaine feele them eclipfed, when no finne hath | inwardly altered the ftate of our fcules, this hea- uenly illumination now fpreadingit felfe through; the word of promife we fee before vs,now prefent- j j ly withdrawne or much obfeured I it is a won- j ; der how weake men of vnderftanding and godly j ! wifedome,fhould fee clearely & ioyfully the things 1 l, of their peace; yea, the will of God,in which they j /are to walke, and men for Conference equaU to)
I them,for vnderftanding and godly wiledomefanej | before, fliou Id walke onely inab'ed with much a-j ! doe to carry on their courfe in faith and obedience;
I cannot findeany reafon for it, but in this out-j
ward rcueiation,which fhineth farre more brightly (to the one then the other. Now by moone- light aj ( weake eye will reade or write better then the thar- j peft fight can by twi -light, when now day firft brea- /
keth. i
Obferue fourthly, who it is that worketh in vs
all true wifdome,euen God, by the fpirit of Chrift: j
I I toldeyou it is therefore called the fpirir of wife- j dome, becaufe the fpirit from the Father and rhe|
Sonne!
VeR.i?.
EpbefianSyChap,
i.
33*
Sonne doth worke ic in vs : Ic is not pregnancie ofnarurallwit, can make vs wife to filuation, nor ripeneffe of yeares, not many wife, and grace wee fee is not common to gray hayres; ItisaJpirU.and the infpiration of the almighty, that giueth vnderftan- ding, lob 51.8. Neuertheleife, we doe attaine ripe- neffe of wifedome bymeanes, euen as we fee in natural! men, they come to a more full meafure of ciuill wife Jome, not without meanes making way to it: How doth a foolilh youth grow a wife man } j J PirXl one day teacheth another; fied as his dayes in- j )creafe getteth knowledge of many things 5 Se-j J condlv, Hee tafteth as wee fay, many waters; and j I tindeth by experience the good in fom: thmgs,the j euill in other-fbme j Thirdly, he groweth by fomej meanes weaned from his youchiuil lufts, which like a back-bias did draw after themfelues the vn- derftanding: thus when his knowledge is increafed, when he hath gathered experience and foweJ his wilde oates, as we fay, he groweth a wife ftaide per- fbn : In the fame manner,when God hath brought vs on to know, to prouc things by our owne ex* perience,and to be weaned from the lulls of fume, which are the true folly bound in our hearts, then hecaufeth wifedome in farre greater meafure to en- ter into vs. vVe fee then to whom we muft giuealJ thankes for what wifedome foeuer we haue recei- ued,andto whom wemuftflyefortheincreafingof ir, euen to God, who giueth it plentifully and vp- braiderh vs not. See what is written verfe 8.
Now folio weth the manner of vnv rri which he , Vf*se 18. would haue them b:ftowed v on-ilnhc !;MiAei?e>\ Docl.i,
or
35*
Vfe.
V£HSE 1 8,
EpbefiansiCha^.i. Ver.18.1
<?r Acknowledging of 'ckrijt. Obferue, to grow vp in the acknowledging of Chrift, is the way to attaint: the more fullmeafure of thefpiritineuery kinde. i Pet. i .Euery thing is (aid to be giuen vs,which re- fpefteth iifeor godlineffe, through the knowledge oracknowiedgingofChrilh When wee firft come to know him as the truth is in him, we partakeac- cording to our meafure in his fpiritjw hen we grow to behold him as in a mirrour or glaiTe,more clear- ly, we are turned into the fame glorious Image by the fpiric of the Lord more and more; wht,n wejhaii fee him and know htm euidendy and fully \ wejhill be as behy i John 3. The more we know him.the more fully he dvveileth in vs,the more we enioyfui in- fluence of h'sfpinr; euen as this bodily Sunne,the neerer it approacheth to vs, the more wee haue the light and heare of ir.
Wiiererore, let vs labour to grow vp in the knowledge, and affectionate acknowledging of Chrilt our Saurour: Jtisreadof thofe Indian Gym- nofbphifts, that they would lye all the day gazing vpon the beauty of this bodily funnej but how (hould wee delight, with the eye of the nainde toj contemplate on this Sunne of righteouinclTe, which while we view, it will transforme vs into the fame glorious Image which himfelleenioycth ?
Now fo.bwcch rheend ; but before hee fetteth [IS downc, hee doth more clearely and fully Jay downe the thing which he intreatcd for them ; for thefe words are gouerned of the vti'bcgmen,in the former verfe,&are Ergpt put in the fame cafe with the former ,f /&. the fpirfc of vvifdome & reuelation,
and
Ver.iS. Epbefiam,Cha$.i.
335
and chat without any particle which (hould couple them, becaufe they are brought in by way of explanation, in which cafe the copulatiue is of- ten omitted, as, verfe 7. 1 fet.i.verfe^*^ For,to haueeyesof vnderftanding enlightned, differeth not from that former, to haue giuen the fpirit of wifcdomeand reuelation, but that it doth more roundly and fully note the fame benefit, and that without any infinuation of the caufe,iw&. that fpi- rit from which it commcthj this then thus com- meth. Whenlaske for you a fpirit ofwifedome and reuelation , my meaning is, to fpeakc more roundly and nakedly, I aske, that he would giue you eyes of vnderftanding enlightned : The end followeth j Firft propounded, then more clcarely expounded : Propounded in thole wordstfbat you may know the hope of his calling. For clearing where- of, you muft know, that hope is put for things ho- ped for, not for the grace of hope,which fpringeth from faith : Thus we fay,he is a man of faire hopes, we meane goodly Lands, which in likelihood will befall him. Now this hope is defcribed from an antecedent benefit the ground of it, viz,. Gods calling them by the Gofpell : and whereas there is an outward iignificatiueeffe&uall calling, where- with many are called, who are not feparated from others; this is meant of that inward operatiue and eifeftuail calling, which the Scripture doth de- fcribe with additions, m that it is a calling ac- cording to pnrpofei a high and heauenly calling, a holy calling. The end of the verfeexpoundeth this hope, by this, that it is an inheritance, defcri-
2 bed
334
EpheJtans,Chaip;
Vbr.iS.
Dott,it
bed from the glory, yea, the richea or. abundance of glory adioyned vnto it, and from the perfons who are the fubkft of it, the Saints.
Thefummeoftheverfe. Whenlaske for you afpiritof wifedome and reuelation , my meaning is, 1 aske at God that he wouid giue you the eyes of your vnderftanding inlightned, that ye may be able to know thofegood things which you haue in hope, hauing bsene called ot God to the obtai- ning of them, through the miniftery of the Got pell; cuen to know what is the abundant glory of that his inheritance,which hee will of grace diftri- bute amongft the Saints : for the particle we reade (in) the Sain ts,doth fignifie in or *msngjl> and is fb reade, Atts 26. 1 8.
Obferuethen firft, that thole whofe fpirituall fight is reftored,haueneede ftill to depend on God, that their eyes may be more and more inlightned by him : Thcfc were now light in the Lord, had their eyes opened, yet thus he prayeth for them : As it is with bodily fieknefles, when wee rccouer out of them, health commeth not all at once, but by ounces, as we fay; fo in fpirituall: When God doth now raife vs vp from our death, we nei- ther are fully fan&ified, nor yet fully inlightned; It is with vs as with the blinde man, Marke 8. 24. we fee,but confufedly and indiftinftly. Now this inlightning comprehendeth thefe foure things, which we haue ftill neede to feeke to God for.
Firft, the remouall of thofe things which put impediment to our fight ; a feeing eye may haue mills dazeling it, humours falling and diftilling
into'
t,
Vb**i8. EpbefianSyChaip.i. \ 33}
into it , yea, fomc filme or skinne growing o- j ucr it : So an eye of the foule,whieh now feeth,may | haue raifts of ignorance, clouds of lufts, veyles of hardfleffe of heart, all hindring thisfaculty of fee- ing, in the a&ion of it : We muft therefore looke to God for the eye falue, and thehelpe of his hand in thefe regards.
Secondly > We haue neede that the inward light of knewledge be augmented in vs. The inward light of the bodily eye, is not (o great in an infant, as it is now in a man growne ; (b it is, that the in- ward light of the minde, by an addition of wife- dome and knowledge, taketh increafe.
The third thing we haue ftill neede of, is that God fhould (hine vnto vs with a light of reuelati- on in his word : for as the bodily eye cannot be in- lightned to fee, till it hath outward light afforded; fo it is with the foule, and the eye thereof. But of this before is fpoken.
The fourth thing, is a dire&ion and application of the eic ofour mind, to behold things that are fpi- rituall. If the naturall man & all his faculties moue in God, much more the fpirituall./Vmio. 12. God is laid to make the eye feeing, and the eare hearing, that is, not onely to create them, but gouerncand apply them to that they dojothcrwife we might be like to Hdgar , not feeing that which was before our eyes. Euen as it is not the eye fb much that feeth, as the foule in and bytheeye, whence itis, thatif the minde be abftra&ed in fbme ferious thought, men fee not that which is before them $ So it is not fo much the eye of our vndcrftanding,as the fpirit Zi of
556
Epbefians j Ch&p<
VfiR.iS.
Vfez
Vfi t\
ofi Chrift, which is the foule of all the body my- fticke* which doth caufe fight in vs. We doc euery thing but fccondarily and inftrumentallyjt being God who giueth principally both to will and to doe* and all rhefe are here to be concerned, becaufe the end which the ApoftIedorhaimeat,caiinotbe attained without them.
To comfort weake ones who know but any thing, if it be in truth, fo as h maketh them endea- 1 uour more confeionably to obey. Hadft thou long beene without fight, fhouldit thou but be able to difecrne thy hand held iuft before thine eyes, it would glad thee, becaufe it is a token of fight now commingonthee^ Co this little fight, when the heart is confeionably affe&ed, is a pledge of more returning to vs,who are darkencfleitfelfe, quite deuoide of fauing knowledge by nature.
This muftmake vs ftill follow God, and vfc all meajics to be further inli^htned : Were our eyes fore, andthefightof them not perifhed but de- prauedonelyordiminifhed, what would wee not doe to get helpe I yea, wee would abide ftrong fmarting waters,but we would mend this defeft in ; them ^ how much more ihould we feeke to amend: all defeats in the eyesof our vnderftandings I
Obferue fecondly from hence,that he doth pray that they might know their hope, the matter of theirinheritance^thateuen true bdeeuers know Hot at 6rft,in any meafure,thofe hopes which are kept | in heauenfor them : Naturally we know nothing j of the hope to come -y When God doth now' rege- j nerateto thefc hopes, we doe know them in fome j
meafure, 1
V*r.i8. Epbefiansy Chap. i.
337
meafurc, but nothing as we ought, and may come to know thcm,if we be not wanting to our felues : Euen as earthly heires in their minority, through want of earthly wifl:dome,they knowingeiurall that they haue inheritances,!** where they iye, but tbcy doe not particularly and exaiftly know the fe- uerall Lordfhips which belong to them, the worth ofthem,6cc. yet the ncercr they come to age, the more they windcout fuch particulars ; fo it is with vs : Wee doe at firft know things very confu- fcdly, and the neerer wee grow to our faiuati- on, the more wee come into the vnderftandbg of thefe thing3.
Now the reafon why thefe hopes are not lb knowne, is partly in the excellency of them, and the glorious light which is in them ^ if the Law hath his wonders in it,P/i/. 1 1 9. 1 8. wliac a won- derfull thing is this, which is the vpfhot of a!J,the Gofpe1] I Againe,ihewcikc fight we fee of yong- iingsin chriuiankie, is nor proportioned and fit- ted as yet, to fo high an obiecias this is. Bring the light of a candle neere to thenaturall baoe, and it cannot endure to lookevp againft it.Thirdly,euen as children are fo taken vp with their childifn com- mon-wealth, that they cannot bend themfelues to the more ferious conlideration of more impor- tant matters ; fo beleeuers are a great while fo car- nally affc&cd, that they cannot fct themfe'ucs to f)urpo(e about this contemplation. Fourthly and aftly, as Heires in earth want not crafty compa- nions about them , who will keepe them from knowing the worth of things which belong to Z 3 them,
338
Ephejiansy Chap. i. Ver.iS.
rfiv
Vfez,
2 Thef. 2. Tit.i, i Pcm.
thcm,(b the Draell doth labour nothing more then to keepe vs hood-winked this way.
The Vfe is,firft, to rebuke fuch who will not feekcto haue further knowledge of their excellent hopes kept from them in theheauens. Men will prieinto all their hopes and poffibilities in earth ; yea, if it be a thing which in reuerfion may doe good happily to fome of their children, they will make account otit 5 they will know thefe things too well, till they are proud } count them asfooles who know them not, and yet neuer feeketo know their free-hold in heauen.
In the fecond place , this muft ftirre vs vp to
feeke after thofe hopes, to get the knowledge of
the things kept for vs: Thefe are not like earthly
hopes, they make their eyes fallout who waite on
them, and fometime neuer come neere them jfuch
were x^ibfolons and K^idonkhs hopes : fometime
they are gotten, but proue no bleffing, ir being
with them as it was with the Quailes which were
giuen Ifrael \ But what if they be gotten and pof-
lefTed \ in death they perifh, for death diuorceth a
man from all thefe earthly things he enioyeth.But
thefe hopes will not let vs be afhamed , the(e are
good and blefTed hopes, yea, life it felfe, a liuing
hope;ti!l we know this hope we haue in hcauen,wc
\ cannot be heauenly minded; for where a man hath
[ hope, thither his fbule will looke out,and be more
| there then where he is bodily prefent : This is it
J which maketh vs purge our felues. Men that hope
I to ftand before Princes, will refine their behaui-
jours, and furnifh themfelues with all kinde of |
j comp!e-l
Ver.iS. EpbefianS)Cha\>.i.
(complement: This knowledge of our hope is the fpurre of afrion* men worke cheerefully when they know an ample reward abideth them : It is a , ground of- all patience, fweete in hope, maketh that which is fewer for the prefem,gocdown more fweetly.
Obfcrue thirdly. HopeofbkcalLingy~] That there is no grounded hope, but oneiy of" fuch things as God hath called vs to obtains: We could not hauehopeoffaluation, Gods kingdome, lifeeter- I nail, had not God called vs hereunto, i Tbef.i. i2. : He bath called us to bis kingdome and glory. 2 Thefi. i^.He bath called *vs to obtaine life, ergo, Col. i . it is (aid, that the Coloffians now had a hope laid vp in heau-ivvhen they had heard the word of truth, euen the Gofpell of faluation. As no man can hope to l!and before a mortal Prince in place of • dignity and office, till the King doe call him there- unto ; (b none can groundediy looke to be in glo- rious condition ill Gods kingdome, till hee haue j called him hereunto. Here briefely it (ball not be amiffetoconfider what this calling is. 7. How we may know that we are effe&ually called.
For the firft, this calling i9 fuch a reuealing of his grace within our hearts or mindes, as doth make vs come to him and follow him for the ob- tainingof life through Chrift : As a man hath both a (bu!e and a body, To this call rtandeth not onely ' in the outward word,whichfoundeth in the eare, but that inward reuelation which God maketh ; within the heart; Iwillfteake to their hearts. The heart of Lydea was opened. Secondly, I fay it
Z 4 maketh
33?
Deft,
_
34°
EpbefianSi Chap. I. Vfi&.ig.
maketh vs come and follow God for obtaining life and glory, co which he hath called vs : for God fpeaketh inwardly & outwardly to many, who arc not effectually callcd,bccauft God doth not intend to conuert them and make them follow; but this calling, according to his purpofe, is neuer without effect : It is with vs in this call, as it was with thofe Chriflcailed to follow him, Mat.^.io. hee did fo reueale his will within them, that ihey prefently obeyed.
We may know ourfelues called, Firft, if our hearts anfwere God 5 Thus Paul, Atts$. Lord what wile thou 1 fbould doe ? Atfs 26. J was not dif- obsdimt to the heauenly wifion. When God fpea- keth within vs,his grace or calleth vs to this or that, according to his effecluall purpofe;.. our hearts eccho-wiferefoundjT/w* art our God. Hofea i.vlt. Sfeake Lord, thjferuant heareth.
Secondly5it is feene by this, thatit maketh vs feparate and ftand out from the world. If a gouer- nour call out aferuanttodoethisor thar.hcisfe- parated from all his fellow feruants, and fet apart tor a bufineffe wherein they intermeddle not; fo it is herefrom what time God doth call vs vnto fal- uation, he doth (et vs a part from all others, to be as it were the fir ji fruits oj his creatures, lam, 1.18, cuen from prophane perfons, ciuill men, with- out religion, religious men in (Low, without pow- er, Heretickcs , Schifmatickes , his calling doth make vs come out from theft , fo that wee cannot be of one h^art with them, nor they with vs. Third y,by thefpirit receiued^When God called
Saul,
Ver.i8. Efbefians.Qh^.r.
341
Saul, he did put into him another fpirit, agreeing to the condition whereto he was called : and men called to places of di^nitie , prefently there is a fpring of fpirits in thcm,anfwering that eftate \ (o Godalfo, when hecalleth to his kingdoms and glory ,he doth giue them a fpirit which doth afpire and make them endeauour to that prifc of this their high calling in Chrili
Laftly, by thankefulnefle to God, in regard of this fhuour , that hee hath called vs out of our naturall eftate of mifery , to fuch hope in Chrift.
The Vfe is, to let men fee their vanitie , who though they obey no part of Gods will reuealed to them , though they are fo far from feparating from prophane worldly-minded perfons, that they can- not be themfelues in any other company;they tra- duccothersas proud,fingular,humorous Puritans, who haue no fpirit apparant, but a fpirit of pride, wrath,luft,&c.yetthey hope for faluation & Gods kingdome.This is to hope to haue this or that from God, before he hath called me to obtaine jc; which is all one, as if 1 ihould hope to be Lord Chamber- laine, though the King neuer made me hcare any inckling of fuch a matter.
This mutt flirre vs vp to get knowledge cf this, thatwearecalled: Hence foiloweth all grounded hope* Befide, this is all our flay, he who hath cal- led vs is able to poffeffc vs of that whercunto hee hath called vs. If earthly Kings call a fubieft to this or that honour, their call is cffefruali, accompani- ed with that power which willfet them in it j So
the
tfiu
Vfe 2,
342,
£>*tf.4*
EphefiansyGh&p.i. V*R.i8
the Lord will certaincly fee vs in poffeffion of that to which he hath called vs in Chrift ; as Gods call and annoincing Dauid to the kingdome,did fuftain J him againXl all incountcrs ; Somtift it doe with; vs, who are called and annointed in (pirituallj manner, to that heauenly kingdome, Hee who hath called you to his etermll kmgdome , after jce \ haue fujfered a while , firengthen you% fubltfh youy \
lPet-5- '; , , . i
From his expofition of the hope to which wee | are called , obferue fid*, that the inheritance kepr j for vs,is abundantly glorious : This word (riches,) I fet before anything, doth fignifie the abundant) meafure of that to which it is annexed: oh the t riches of the wife dome of God ! Rom a i . The ftate ' we are in, is much different from that which is re- j ferued for vs, Efay 6\. The things are wonderful which God mil worke for huy2 Cor. 4. We are paffing j through this vaile of mifery, to an excellent eter- nall weight of glory. An Heireapparant in his mo- ! thers wombe, or childe-hcod, hath nothing,to the glory which he commeth to haue when now hee; fwayeth the fcepter,and fittcth in the throne of his maiefliej fbitis with vs ^ that we haue now,is no- thing to the glory of that which (hal in the laft time; be manifefted.The inheritanceof a kingdomehath annexed to it great glory 5 as for example; Sal§-\ w<w kingdome, when the Queene of Sheba did: obferueit, her fpirit failed through aftoniQimenti; What was his kingdome, in comparifon of this e- 1 ternal! one, to which we are called \ He had roy- j all apparell wherewith he was cloathed \ and to fee !
a I
Ver.iS. • EpbefianSiChap.i.
343
a King in his richeft roabcs,as fay in his Parlamcnt I roabes,is a fight fome what glorious; neuerthe- leflfejthe Lillie (as our Sauiour fpeaketh) doth ex- cccde all that Art can fet them out with: but the Saints (hall (hineastheSunne, and becloathedas it were with light it felfc, as was fhowne in Chnft his transfiguration : He bad a fumptuous pallace, but not to be compared with thofeeternall manfi- ons in the third heauens, prepared for vs : He was accompanied with the Peeresof his kingdomei but we fluIihauetheprefenccofGodhimleif-e^Ciirift, thefpirit, Angels. Finally, hehadamoft magnifi- cent prouifion for his table>but not like the Manna, not like tha: true tree of life, which wee ihall feede ! of in the Paradife of our God.
Wherefore let this draw vp our hearts. Rjches \ Vfi I. and glory, what doe the/ not with mortall men I but alas, cbefe worldly riches and glorious digni- ties, are but pi&ures, not hauing the (ubitance of that they (bow for : Men will fue vpon their knees to recouer Anall inheritances on earth. While time laftethfeeke this inheritance j Letvs thinke what a heart-breakeicis toa man, when hee doth finde that by fome defauldie hath forfeited fome earth- j ly matters, which hee might haue held, had hee j beene wary $ but what agriefcand condition will thiscaufc, when m:n fhallfee, that through care- lefneffe, they haue loft an euerla fling inheritance of glory, which they might haue attained J There is but one iife betwixt vs and poiTedion ^why (hould we be fo negligent as we are r
The poore children ol God rntift hence comfort
them-
344
*£*w,Chap.i. Ver.i8.
D95t.5<
therafelues, that God hath thus exalted them, and not enuy worldly men their Fullcftates in this pre- fers world : Heyres arc glad to borrow trifles with Seruants fometirae, while they arc vnder gouern- mcnt : fo God doth hold his Children low for a while^in this prefentlife. Againe,why (hould ween- uy them,fecing they hauc but a (late of life granted them in this raoft remote and vtmoft part of our inheritance I Will a Childe thinks much a Parent (hould giue apenfion for life out of this or that, while he hath greater things farre left him, yea, the inheritance of that alfo, ouc of which an anui- ty as it were for a time is grauntcd to (bme other ? Thus it is our Father dealcth with vs,whi!e he doth both referuc for vs greater things, & alfo bequeath the cuerlafting inheritance of heauen and earth to vs, in which wicked ones haue but a ftate of iife^till wee fhall come to our full age in Chrift : Sec more ofthis>vcrfe 1 1 .
Obferuelaftly, who they are, to whom belon-
gcth this inheritance,^/*, the Saints jfuch as are not
onely clcanled from the guilt of dead workes, but
by the fpirit of Chrift renewed to true holinefle,
and brought to walkc in all holy Conuerfation,
a ftttyll. I Tbef^-j. For wee are called in Chrift,
\both t$ outward and inward fan fffication. See Atts
26* i 8. So hkewife, ColoJJ.u Toreceiue inheritance
with the Saints: Made *vs fit to haue inheritance
with the Saints in light. If you askerhis queftion,
why wee (hall haue the inheritance of life I it is
anfwered, the grate of God in Chrift is thecaufe
why we obtains it. If you askc who (hall hauc it,
fee
VerjS. Ephefian^Chap.i.
34)
I fee PyW.14,3.4. Hee whole hands arc innocent, 1 whole heart is pure, who Iooketh not to vanity. This inheritance as the glory ofitckcayeth nor,no, doth not To much as wither; to it is tor (late and vndefiled inheritance, no <vntle#x thing may enter \ Reuel. 2 1 . Againe, to whom doe men lcaue inheri- j tanccs, is it not to Children or Allies, who haue the fame flefh and blond as it were with them I So \ God will notgiuehia inheritance but tothofe who ; haue the diuinc nature, and are made holy in j fome likeneiTe asheeis holy, though not in like, perfeftion.-
The vfe is, to let many fee how they deceiue f{fe r. themfelues, who looke to be faued3butlouenot holineffe; they lotie to Hue after their ignorance j and luftsi they will mocke at men, who will nor runne to the fame exceili of ryot which them- felues doe. Know this,thac when wife men will not j leaue their fubftance to children of an adultrciTe, ! God will neuergiue thee the inheritance of glory, while thou continue!} a childeofthis world, louin-j nothing fb much as thepleafures, pompe, and pro- j fits of it.
Let vs in the fecond place, labour for hoKnefltj ' ??*>** True holineffe it is not a good nature, nor morail I iuftice, norexternall profeffion of religion fo farre | as ftandeth with our owne wills; No, where wee ; firft renounce our will, there we firft beginne to be ' holy. What then maketh Saints to finde out how our whole natureis polluted, to ftrike at the rootc, and fceke to get purged of that finne which dweh Jeth in vs, to fight againft thofe finne?, cuftome, completion,
34-6
V£kSE»Ip,
D*8.u
Ephefiansy Chap. i. Ver.i?.
completion, age, company, moft incline vsvnto, to feeke to God to make vs grow vp in holineffe and his fearqhe that doth theft things is happy^hc that doth not theft things is but a painted faeath, and whited fepulchre, he hath nothing but a pow- er leffe (ho w,which the Lord abhorreth.
^yind what is the exceeiinggreatneffe of his power towards vs who belieue \accor ding to the working of his mighty power.
The fecondthing to be knowne, is the power of Godi not that abfolute power by which he can do what euer is poffible, but that power ioyncd with his will, which was put forth for finifhing the worke of faith in them who now belieued : This power is deftribed by the quantity ,in thoft words, the exceeding greatnejfe of his power j from the per* fbns whom it refpedeth , towards vs who now be- lieue\ the principall caufe of their belieuing being next adioyned, viz>. the efficacy of his mighty power ^ which was put forth in rayfing Chriif from the dead. The fiimme. That you may not oneiy know the hope of glory laid vp for you , but alfo more fully fee the excellent great power which hath wrought , doth worke, and wili worke out for vs who belieue, all that faluation and glory we hope for in the heauens , for vs I fay, who are brought to belieue by the felfe-farne effeduall working of Gods almighty power, which he wrought or (hew- ' ed,while heraifed Chriftfrom thedead.
Obferuethen firft, that Gods belieuing chii- ; dren know not at firft any thing clearely the great | power of God which worketh in them. God doth j
worke'
Ver.i?.
EphifianSiCks^..
347
worke wonderfully, pa/Sing by <vs and we fee him not, changing hvpUcetnd we obferue him not, Job. p. II. // is as nothing which we know of his waiesylob 1 6> vlt. And as he reuealeth his wifedorne in affli&ing vs once, twice, and we heare him not \ (o he doth a- gaine and againe manifeft his power, but wee are not able to conceiue it: This is part of that light to which is no accefle, the eye of our mindes efpeci- ally,at firft weake, not able to looke againft it.
Weemuft not then be difcouraged if we cannot conceiue of God in any meafure as weedefire.Our children atfeureor fiueyearesold, what doe they know of our wifdome, knowledge,ftrengtb2Therc is a common-wealth in the head of a man, no part whereof once entreth into their childilh vaderftan- «iing : When our children can fo little trace the waies of vs their earthly parents, how much lefle a- tie are we any thing fully to know the working of the ftrcngth, wifedorne, mercy , which are in our hcauenly Father ? Some may thinke it ftrange that fo exceeding great a power ihould worke and not be difecrned, when the leaft bodily force put to vs is prefently perceiucd : but it is not with this pow- er as with bodily, their working is violent and ma- nifeft, the workingofthisisfwe^tand imperceiue* able; & when the heauens by their influence worke on bodies , and yet are not commonly difcerned , how much lefle is it to be wondred at , if this fpiri- tuall Almighty power doe infinuate it felfe in fuch fbrt,as it is not commonly obferued by vs ? Againe, as the brightcft light while it fliineth in a thicke cloud, feemeth rather darkeneffe then light: fo this
power
J'j'e I,
348 | hi '/JW^Ghap.i. Ver.i£.
power while it worketh in middeft of manifold vveakeneflesjis not to outward appearance (o pow- erful! as it is in it felfe. Vl* *♦ Let vs labor more and more to know this pow-
er of our God put forth tor vs. We loueto know the ftrength of chings,or earthly pcrfons ,to whom we truft, for till we know our felues on fure hand, our thoughts are not (ecure : Thus we fliould de- 1 light to know this power of God, to whom wee , truft,as the tower of our ftrength and rocke of our i faluation. The power of God is an Article of be- liefe, not that it is, (if wee fpeake of it abfolutely ) a | thing promifed, but it is a property of him who ■ | promifeth , without which reuealed and belieued, I our faith in the prcmifes would wauer, and be of \ nonceffeft. If one not worth two pence would I prornifemetohelpe me with 20. pound , I could not reft in his promife?becaufe I am not perfwaded he is of ability to performe ^ fb,longer then we can perfwade our felues of Gods power to performe , I wee cannot belieue this or that proraifed. Hence Graham boikucd Gods power, as a fupporter of him againftfuch temptation as faidthat the thing formerly promifed in i/aac could not take efFedt $ and Co Paul, 2 Tim, 1. / know h >W; lhaue belieucd , who is able to keepe (hat J haue trusted him mtbjo that day. How could we euer belieue that hope touch- ing the refurre&ion and glorification ofour bodies, did we not belieue this; as a reueaied property in God promifuig , viz. thathee isoffuch power as can fubdue all things to it felfe. Againc, the want { of the knowledge of this power of God rnaketh j
many ■
Ver.i?. Epbefans,Cha$.i. 34?
many whoothcrwifevfeall good meancs thinke, O fuch a thing wili neuer be holpcn with them.
But it may be asked, by what meanes wee may come to know this power better. ^4n[. Firft, by fecking to God, who hath proraifed we thall know himtotheleaft ofvs, praying him to open our eyes, that we may fomewhat more fee this his glo- ry. Secondly, by looking into that double mir- rour of his word andof his workes,through which the light of this his glorious power refleð to oar fight. Thirdly, by obferwing the experience we haue our felues of this power, both working in vs, and for vs.
Obferue fecondly 5 Who they are in whom this power worketh,and for whom it is ready to worke* cuen true belecuers. We come to haue the diuinc power giuing vs, or working for vs all things, to life and godlinefle, through the acknowledg- ing of Chrift. The more wee are vnited with a- ny thiog, the more we feele the vertueof it work- ing vponvs, andaffimulatingor making vs like it felfe : as we fee in things caft into the fire, which the firedothfo worke on, thatitturaeth them in- to fire, or makcth them red hot and fiery, like it felfe. Thus the more wee by beliefe are vnited with God in Chrift, the more doth his vertne or power worke vpon vs, both in conforming vs to himfelfe, and in doing otherwife whateuer is be- hoouefull. There are fiindry things , in regard whereof, this fo excellent power hath wrought, and doth worke in belecuers •, and fome things, in * A a regard
Do&.z,
35°
Bphefiam>Cha$.
Ver,
yfii*
regard whereof it is ready to worke further: What a power is that which doth Co change them, and make them Larabes of Lyons, chafte and (bber of filthy and intemperate, humble of proud, a thing more hard then for a Cammeli to pafle by the eyeof a needle? Secondly, to continue and pro- moted^ worke of fanftificatiort in vs,who are car- nail, fold vnder finne;athingnolefTeftrange,then to keepe in fire, and make it butne higher and higher on the water. Thirdly, the quickning of vs with heauenly deiires and holy affeftions, is no fmall power 5 neither is it leffe wonderfull, then to fee Iron and Lead flying vpward,wereic no leffe frequently wrought then the other. Againe, what a power is it , that inwardly confirmeth and Srcngthcneth vs, that we are not ouercome $ yea, that doth chaine vp thefe fpiritsof darkeneffe, that they are not able difturbantly to aflaylevs? thefe things arc daily done in vs. Now this power is ready to worke in times to come, our deliuerance from all euils,thc further fupply of graces which wc yet finds our felues to want, the further healing of our fin fnl natures,thefull redemption of ourfbules and bodies.
The Vfe is,firft, to ftirre vs vp to thankfulneffe, who haue found the power of God working thus for vs, yea, that it is with vs, to worke further for V5,what euer belongeth to our ftluatkm.They who did finde Chrifts miracles, power, cafting out di« uels in them, healing Leprofies, they were bound topraifehirn j but we are epitomtes of all his mi- raculous cures, in healing vs, hee doth (hew them
• all;
Ver.i?. Epbejiansy Chap. i.
3$i
alii Dumbe fpirics, deafe fpirits, crooked fpirits,' who docfo hold the ioyncs of our hearts downe- j wards.tbat they cannot looke vp j Leprofies, Lu- nacies, &c. that is done in vs, which anfwereth i them all : but that his power fhould be ftill toward \ vs,to worke further things in our bejjaife , this is matter of much reioy ring. Feareno't thou whole heart beleeucth ; in fire and water he is with thee, | to dcliuer thee : if thou docft fee no footeftcps or prints of fbme graces in thy felfe, which thou much delireft; that power is with thee which calleth and malceth the things which are not, ftand forth as if they were : If thou haft finfull inclinations of neuer iiich ftrcngth and continuance, that power is with thee which can dry vp thefeiffues, and heale infir- mities of longeft continuance.
Secondly.let vs labour as we will haue this pow- Vfe 2. er worke more and more in vs, fo to grow vp in beliefe : Chrift could not (how his apparant mira- culous power, where vnbeliefe hindred ; fo he will not di/play this power in thofe, who labour not by faith to giue him glory. It is one thing to know this power,3nother thing to haue this power work- ing in vs : The meanes of the former were aboue briefely touched j Icfhall not be amifle to menti- on fomcaifo concerning this latter. The firft is I lay, growing vp in faith : Thefecond,is aconfei- ence of our owne inabilitie. Saint Fdul was full of of this : we are notable to thinkea thought,when wewereofnoftrength: As one muft haue con- Icicnce of his folly ,before he can be made wife > Co before we can haue the power of God worke in vs,
Aa a and
35*-
Epbefians-, Ghap.
Ver.
and ftrengthen vs, we muft be confcious of our own vtterinability to euery good word and worke. Thirdly, we muft fubmit our felues to all kinde of weakeeftates and conditions,into which God (hall leadevs} for God doth commonly manifeft his power in infirmities, as/Wfpeaketb, 2 Cor. 12. Laftly, we muft glorifie this power ,in that it doth or harh wrought for vs; this is Pauls pra&ik euery where: leap doe euery thing* Chrijl ftrengthning me\ I Jiriue, through the fower that worketh in me mgb- tily£oloJjA.<vk. T>oti>i. Oblerue laftly, that it is the effe&uall working
of Gods almighty power, which bringeth vs to be- leeue. TheGofpell is called the power of God, thatis, an inftrument of Gods almighty power, which worketh faith m vs to faluation : So Col. %. 12. Faith is faid to be of Gods effe&uall working, and, aC*r.4*<5. God who brought light out of darkenefle, is faid to haue fhined into our hearts, and to haueinlightned vs with the knowledge of Gods glory ,in the face of Chrift : For the creating of vs anew in Chrift,is a greater worke,thengiuing vs our naturall being in Adam, and ergo, may not be afcribed to any power which is not almighty : Which will yet be more apparant, if wee con- fider what ftate we are in of our felues, when he bringeth vs to beleeue ; We are dead.Efhejiam 2. Now to raife from naturall death, is an effecT: proper to that power almighty. Secondly, if wee confider what powers doe hold vs eaptiua, euen thofeftrongones, whom none but the ftrongeft can ouer-mafter. Thirdly, if we confider to what
eftate
VfiR.i?. EpbefianSyChzp.i.
I MJ
ciiare God doth lift vs vp bybeleeuing, cucn to iudi an eftacc, as is without comparifon, more ex- cellent then that wee receiued: Now to bring vs irora death, vnder which ib mighty ones hold vs captNic,to fiach a iifefo vnutcerabiy glorious,muft needes be the working of a power almighty. Bat here three things are for further vnderftanding of this point, to be confidered. Firft, in what ihn- deth that effectual! helpc, by which we come vnto God. Secondly, in what order it doth make vs come to God, whether immediately, or byfome preparation going before. Thirdly , whether it leauc the will at liberty, actually to refift it, yea or no.
To the firft, it 13 plaine,that the effe&uall hclpe which makethvs come to God by belcefe, is the efficacie of Gods almighty power, put forth to fur h purpofe : For fo farre as God doth intend to worke, fo farre he putteth forth his omnipotent power to accomplim; But God doth intend to make fbmc before otherfbmc come vnto himfi and, ergOy hee doth ftretch out the arme of his power, to effect this in them. Neucrtbeleflfc, ! to ipeake morcfullvjthough this be the principal!, ii is not the fole caufe in conucrfion : We may then ■ coniider three caufes. Fir(f, the principally/^ this j
, power. Secondly, the inftrumentall, both of the ;
[ word founding in our earcs, andthatinward iilu- , mination and infpiration wrought within vs , by ! Which as an internal 1 word, God fpeaketh in the minde. Third'y, aformall caufe, a free gracious \ difpoJitkm or habit of faith, by which ths will !
Aa 3 is 1
See for the fi- niiliin got this DoCtnne,that vthich follows hereafter, at this mar kem the Margcnt,
& 1.
J54
Epbefians>C\\3Lip.i.
BRJ^
\ 15 inclined agreeably to the difpoficion of it,to come vnto God :fo that the more full anfwerc to this queftion, <viz>. what is all that effectual! helpe whereby I come to God, is this : Icisa mixt thing ftanding partly of that almighty power ot his, put forth for my good, partly of that word eutward and inmrd* by and with which his power is put forth; partly in that fpirit of faith, and fuperna- rurall life, which his almighty power through his word bringeth forth in my foule. What was that helpe whereby Chrift made Lazartu able to come to him, out of the graue of natural! death J The principall was Chrifts power almighty ; the in- ftrumen tall, his voyce ; theformall caufe imme- diately helping to it, or working it, was the fpirit of narurall life, which the power of Chrift by his nnrorc!,reftored to this dead corps, which now was | fallen. And thus you haue the effe&uall helpe | or grace, by which we come actually to conuert; for that Gods power put forth to workc good for vs, is a helpe giuen from his free grace, or his free I fauour toward vs cannot be doubted, when the I Scripture euery where maketh him our helper, from his mecre grace. If we lend our arms or hand to helpe one , being no way tyed to it, it is a he!pc giuen from our freefauour.That his cal!,in- \ ward or outward,and habit ofgracc,wrought in vs, may be fitly called grace effe&ualiy helpfull to the afts brought forth by them none denieth, though all will not haue habit needfull to our firft couerfi- on. And this firft thing is welltobcnotedsforfrona j hence wee may gather in what ftandeth the effi- ( cacia
V e r. 1 9 . Epbtfiansj C hap, i .
355
cace of Grace, effeftuall to comierfion,™*. In tGods cffettuall power,pot forth co execute his in- tention which he hath of conucrtingfome actually before otherfome; it doth nocftand in any con- gruity or temperature oi Grace,correfpondcnt to our Nature ; for thisdoth argue that there is in- wardly an incorrupted , aconnaturall difpofition to receiue grace. This maketh theeffeftofconuer- ilon to depend as much on the aftiue capacity of the will, as on the Grace of God; nay more: for it maketh the Grace of God worke it morally and externally,and the will of man from a power with- in it felfe, which doth more inwardly enter the ef- fect of conuerfion then the other, as hee who per- fwadeth mee to giue an almes, is not the caufe of it Co eflcntially as I am, who out of my plcafure giue it vpon his firft motion.
To the (econd I anfwerc, that God doth vfe fo to worke our comming to him by beliefe, that he doth firft for the mod part prepare vs thereunto: As before we engraffe a Sicnce we cut it and fee it for incifion ; and if a timber logge lye funke into madde, men (et to their tacklings firft to draw it out of the mire, before they lay it oa Cart to car- 1 ry jt away : Thus God doth by his power often wor kefome prcferuatiue change in a finner, before • he doth by his power and word worke the fpirit ] of faith in thetn,and make them come to him. Thus ! God by afflictions is (aid to boare the eare, and to > prepare to conuerfion. When Mtnajfts was hum- med in great mifcry,he fought the Lord; Thus by conuirtion of (innetbey were pricked in taart,and ;
A a 4 (aid \
2.
55*
Epb$ji<ms-> C hap, i . V b r. i o
iiid.wbat fhall we &oet$ befaued ? and then fpeedi- ly recdued the G;>(peii beucuing: fometime by ex- traordinary terrors,riiing from external accidents, yea,hidden natural! caufes jthus the lay lor was pre- pared, and Paul himfeife by an extraordinary viii on (#ai brought to great aitoniOhroent:formime by retraining, oiumg common gifts which make men fbt degree neerer, that is, in their kind and ttate not lo much remoucd , as others in the fame Itate ana kindc witfi them : Thus Chrilt faid to the youn< man, who was rich and vnconuerted,^/^w4i neertthe ktngdome\ Nay, God may by giuing a man vpco height offome linne,or iin.)es,prepar<w one to Comierhon, as /Wand AfanaJ/es, the one left to perfecuting, the other to cnoieii ;rnbe ouc- ragesjthat lookeus Phyiitians by ripening di/eafes make way to h eale them -y for (kke matter is neuer tnoreeafily brought away, tnen when it in ri penes and quantity exceedeth. Concerning this matter, for our betrer vnderfUnding,lec ihtfe conclusions foe remem bred.
Firft,that thefe preparations arc not absolute- ly neceflary, for wee fee that God doth giue to in- fants fan&itying grace, in whom none ot thefe pre- paratiue operations can cake place.
Secondly, we do not finde that they hane been a Vaies vfed, and therefore this matter is to be vn- derffood as aching mofct commonly falling forth, not otherwife; How was Matbew called I euen at his cuftome, hee fol iowed prcfently, not asW*f, but as a true conuert to Chrift jfbin LyiirSox life& death being fuch contraries as baue no third thing
bciweenc
Ve r . i ? . Epbejians, C hap, t .
357
betweene them,which doth partake in them both, the one may be changed into the other, without a- ny thing preparatory.
Aii dungs which Gv>d doth prepare to the recei- uing of Grace , and comming to htm, they make not of thcmfclucs anything to the introducing of Grace further then God intendeth this effect by them: fceareofhell, confeience of i),nne, neuer fuch afflictions , morail parts, and all gifts which nuy be without (a notifying Grace and true beliefc, many h.iuea!lthe(e,whoyet ncuer turne vnfeigncdiy to God. When the iicknefle is now grown.: greater m quantity, this ab/o'uteiy taken, makech the patient further of health. But "the Phy- titian may intend this,b:caufe he doth fee his me* oidne will the better worke on it , and educe ir, when it is gro wne tp fuch ripeneffj. If a man fall ourofadeadPaificintoalighcPhrcnfie, phreniie t i it (c L is no paration to health, but to the phy- firian who can worke on him more fitly in this ta- king then in the other, it may be a preparaciue to health : Thus tQ be like ar, aguifh man on his good dayes , or like to fomc madd- men in the time of their inrermiffions, is in it fe'fe as farre from flatc oi healtb,as otherwife ^ but yet the Phyfiuan may vfe (uch a ftare,as a way to health, i hooling rather todeale with him in this taking , then in 'the fitte. Thus it is not the height of finne } it is not Rare of hell, though contrary to the Apoplexie of deep fe- curity ; it is not a morail courfe, which comnuth not from true fan£jfiftcation , that of th.mfw.ue: can make neercr the ftate of grace, but only in re- gard
gard of God, who doth intend to turnethem text-
unto. Thus if God ftirri vpaman to liue accor- ding tdUhe light of nature virtuoufly, it may be in regard bf Gods intention, ■ apreparing him1 to re- ceive further Grace of effe&uail vocatiombut ail a TlYa:rT tan doe from- natural! ftrengtb,of it felfe pro- fftreth nothing.
Fourthly ,thnt'Where^ffcair;ill raiting' vp the hart to faith beginneth, there Gods preparatiue workes take an end.foras that which prepares the ground [for feed, now ceafeth when the feed is to be fbwnej foa!!!thefethings,whichas they are preparations doe nothing but Ht the foyle of the heart for God* J effefctuall; calling to be giuen , they haue their end j f^fien this .'mmortaHTeed cbmrheth to be fowne in ; vs:blefide that, a man Vtio (boner callcd,thenhee| receiueth ;i fpiri't of fait ffl 'By which hee is, as by a l new heauenly fdrme , ih fbmc manner quickned. Fiftly , The Papifts doftrine is heere very dcfe-> ' &iue,andfaifeinpart ; DJediue, for they fpeake' nothing of preparatory courfes, by which God doth brmg vs to come vnto him by faith , but of fuch like operations by which God prcpareth vs, and weprepareourfe'uestobeiuftihed: Now we prepare our felues to iiiHifiration, when the fpirit doth without any habit of Grace , life vs vp to fa- J pernaturall ails of be!refe , hope in God, loue, for- rpwfo.t./inn*, and feare of he!! ; in 'which many' things are erroneous , as fir if ,:hat they make vs Iif- j ted vp to a£h of this nature without habits, which is to make a blinds frfin fee wk.%ut gininghiseyc.j j new fight j to make vs briny good fruits while yet J
Ver.i<?. Bphefians, Ghap.i.
35>
we arc not made good trces;to make v? be iuftified by our faith, come inro grace by our faith, ftandin grace by another. The fchoole not vnderftanding the doftriae ofpreparation,confiderof itphilofb- phically, as a thing betweehe Nature and Grace. Now betweenc the things we worke out of natu- ral! flrength , and thofe we do meritorioufly from Grace now infufed into vs, and inherent in vs,they deuifc a third kindc of workes, which ney ther corrie j from any power of ours meerely,nor yet from any fupernaturall Grace inherent in vs ; and thefe are workes done by eternall ayde of the fpirit^whereas., all the Scripture make that faith which is required to iuftification,to be the fame with that which wor- I keth by louc ; to be a faith fully formed, comming ! from a fpirit of faith, thatisj an habituall guik i wrought by the fpirit; to be a faith belieuing on Gpd, which the beft pillars of popifh learning con? fefTe to bean acl: of formed faith. Befide,they erre when they make feare of hell a thing immediately j di/pofing to iuftification , when the work of this is to mooue vs to feeke out of our felues after fome word of faith, and this is caft forth proportiona- b!y as faith and loue enters : It may prepare to our j conuerfion, not to our unification immediately. Againe, when they make loue aftuall to goe before iuftification, whereas loue doth fo!low$For we lone becaufc we hatie found loue firft ^ now no lone is felt from God till remiffion of fin and acceptance to life in fbme meafurcare felt 6c perceiued: lltouki God lift vs vp to loue him before his iuftification, he fhou!d by making vs loue him>prepare W to be
loued
j6o P EfbeJiffli>Cha$.t.. Ver.i?
ioued of him ; Spec iwakmwhy bwufe much isfer- giuen her. In a word, letting afide the ad of a true fiith3comming from an inward gift of the fpir t.in- clinjngche heart tobe'ieue, thesis jio other thing preparing to iaftirkation immediately; where this is, there together in time, iuftificarion is received* ther«? the fpirir of luue and hope are not wanting ; Hee who belieuethi is pa (Jed j rem death to life : Ne- uertheleile,wee doe long after, not feelcour fciues iuftificd, nor percsiue Grace to dwell in vs fo ful- ly and manifestly as wee dedre. Hence it is that fometimes wee are in feare, fbmetime belieue,hope, fbmetime we arc in repentant fcrrow^and by theie wee are led bothtothemanifeitperceiuingofthat which is wrought m vs, and to the more full mea- fure of Peace and Grace, which we much defire .
Thefecond queftioi then; In what order Gods power doth bring vs to bclieue, is thus anfwered ; That mod commonly hee doth in fome kinde change vs, and make vs nore fit, that (b his word maybereuealedm *s, which accompanied with his mighty power , doth bring forth that fuperna- tural! habit of faith, by which he doth incline vs to moue vncohim.
Now for the thir J thing; Whether this help doth leausthcwillat liberty actually torefiftit,yea or 1 no; thcanfwere is, it doth not : That which the omnipotency of God is put forth to workein the creature, chat the creature cannot r^fift : But God putteth forth hi* omriipoi ency,and by the effectu- a'l working of ir,he may bring vs to beleeue. The iirit part is not denied : The fecond is here plainly
fee
Ver.i?. Ej>%fc*w>Chap.i.
3*i
fee do wnc, i;;*. That God doth bring vs to bclicfe by the effe&uall working of no leffe power, then that which railed Chrift from the dead.
That which maketh Gods aide and Graceful vn- der the power ojman, and not mans will to be in- dent, that is a Pelagian here fie : But to fay that notwithfiandlng Gods helping Grace > man may re-
■ fifty ts to put Grace in mans power > not to put mans will *vnder the power of Grace.
For the iirft part of the reafon we may fee it;for Pelagitu taken vp, becaufe hee yeelded nothing to Grace as hee ought, granted that hee did not pre- ferre it before the will, but put it vnder the power of it. That which maketh man able tofruftrate Gods counfell touching his conuerfion is not to be granted : But power to refift all God can work, maketh him haue power to fruflrateGodscounfel: Indeed it would be thus in power of the creature to make God periured in the things he hath fworn. To the fecond part of this reafon fome may happi- lieanfwere, that this power maketh not man able to refift God becaufe hee doth in his counfell de- cree nothing,buc fo that hee doth fee this power is ready infallibly to performed : But this is nothing that God doth fo will and decree that he knowcth the creature will not refift him 5 for this doth infer no more,but that God fhall not miffe of any thing he willeth : it doth not proue hee may not, but it abhorreth from Chriftian eares to fay there is any power which may poffibly make God a lyar, as well as to fay, God (hall not be found true in that hchathfpoken.
That
jlu&. itbarefi' bhsM,
$6%
EpheJianSyChap:
*.i?.
tk U which is wrought in the iviU, not from any mtuY<i& power offujfering, but from the obedience in which it is to Gods almighty power ^ that the will hath no power to decline :
But the works ofcomerjion to God if wrought
in it ifrom the obedience in which itfiandethto
Gods almighty power.
To vnderftand it, things haue a power of fufife-
ring,from their natures,inclining them to fufferchis
or that, as waxe is naturally inclined to melt with
i heatej or a power which cannot but obey form
agent wording on
them from without $ thus 2 peeceofwoodmaybemadeintoan image. Now m regard of God, all things are in fuch a ftate of o- bedience, that they will come to any thing he will bring them : A ftone by this power may be mad< into a man, euen a Sonne of Abraham. Now that which things fuffer from this power ; whereb) they obey agents working on them from without that they cannot auoyd : for euery thing fb far a* it is come in obedience to another ,fo far it cannoi refift;Now,that conuerfion is wrought in the will as it ftandeth onely in obedience to Gods power,ii plainejforit hath no naturall. inclination tofuffei any thing, both for the being and manner of ir, a boue nature : For there is no naturall power in ar eye now blinde, to receiue fight, which is not in ii felfe, but onely in regard of the manner in whid it is to be reftored, a thing fupernaturall : Hou muchkffein the eye of the minde, now becom< darkenes,to receiue the light of fauing knowledge which is euery way a thing both for matter anc
manne;
Ver.'i^.
FpbeJianSyChay.
1.
( 3*3
! manner fupernaturall vnto it? Befide, if there were a power naturall to receiue conuerfion, then there muft befome agent in nature able to worke con- uerfion^ for there is not found a power naturall ot" fuffering in any thing, but that wee fee alfo in na- ture a correfpondenr power working vpon it : Wherefore the will, not from any naturail inclina- tion it hath , fufiering this worke of conuerfion , muft needes fuffer it as it is in obedienee to Gods almighty power. Now to fay it may refift, as it is in obedience,is tofpeak things contradiftory:The Scripture doubteth not to fay in effe&, that Gods will of predeftinating, calling, and fhewing mercy to faluation, isvnrefiftable* who huh refijicd his will? Kam.g. and if it were needfull, it might be (hewed, especially out of Tertuliian & Auftinjkax. Gods grace hath the free-wil vnder the power of it. Out of Attftin^c&x. God by his omnipotent power inclineth wills whether heewilleth, hauingthem more in his power then we our felues^that his grace doth help vs indeclinabiliter ^r iffftpArabiliteriwhkh is all one,as if he Miould Cay, it doth helpe our in fir- mitie,not only infallibly, but irrefiftably;That it is notreie&ed of any hard heart, becaufeitisgiuen to take away that hardneffe of heart which might refift. Thewiil of the creature is theneceffity of things on Gods decree, neceffity followeth, this la- bor is fuperfluousto my inrent. But it may be ob- icfted, that this doth take away the liberty of the will in conuerring, if the will be not able to doe o- therwifc; for that which the will doth, not hauing power to doe otherwife, in that it is not free.
I
3^4
Epbefians,Ghap.
i.
Ver.i^1
Ianfwer with limitation, that which doth not ha- iling power to do otherwise from change in fecond caufes compelling it (b to do,in that it is not free : Other wife, when this neceffity commeth from Gods almighty will by himfelfe determining of it 5 for this doth fo fweetly determine the creature , that the power ©fit is no way changed or dimini- ftied; as the omnipotent will of God doth Co in the falling out a contingent thing, as the not breaking Chrifts bones, as that the nature of contigencie in regard of all fecondary caufes 3 is no whit impai- red. I anfwerefecondly, that this opinion doth ground thefreedome ofwillfalfly; for the free- dome of wil,as it is a faculty voluntary or ele&iue, doth not require this iadifferency of cxerciting the a& of it diuers waies ,for the conflicting of it. To cleare this the more, confider that liberty may feeme to fpring from three rootes.
Firft , from this indetermined indifferency, whereby the will is free, nothing determining it o- therwife , as well to mooue it felfe to a diuerfe thing, as to that whereto it moucth. Secondly, In regard of the flexibility which is in the habituall in- clination, which might bend as ealily to another diuerfe thing, or to ftfpend, as to moue whereto it moueth.
Secondly, in regard of flexibility,which is in the habituall inclination,which might bend as eafily to another diuerfe thing, as to that whereto it goeth. Thirdly, In regard of the iudgement, which doth goe before the aft of it , Judging freely of it, as a thing which it is able to doe, or not to doe, or if it
come
Vi^.i?-
Epbefiam,Chaip,
3*5
come into comparifbn with other, iudgingofitas a thing to bedone before other, and fo mouing to it.Now this I take to be the true root of liberty, whence anions arc faidfree , becaufe wee out of a free iudgement mouc about them for to do a thing orfpeakea thing, thus or thus, oat of iudgement thinking it free, or determining one, when it con- fidcrethadiuerfe thing which it might doe alfo, this maketh the a&ion free ; yea fo free, that it is done with election: For though the thing I worke be neceflary in regard of Gods will which hath de- termined it, ye 1 1 worke it freely > while I doe it out of fuch a praclicall iudgement going before. As a man, though hee fpcake things for the matter of them neucr fo true, yet while he fpcakcthout of a iudgement that the thing is falfe,hee fpeaketh falf- lie, though the thing fpoken be other wife trueinei- ther doth God maintaine a falfc iudgment in man, becaufe his iudgement of other things free to him, is with this limitation in him for ought hee know- eth,and to doe any thing from my will with iudge- ment , that it is poffible for mee in feme fort if I would to doe othenvife, is enough to free wor- king. To place thefreedomeoftheiudgtment in judging, the meane we vfe indifferent, fuch as may be v fed 6c not vfed,Scyet the end attained, which I like not,becaufc Christians cannot efteeme and ac- count of faith, repentance, as meanes indifferent , when neuerthelefte they beleeue and repent freely. Now though the will was in creation, and is in Chriftians inclinable to contraries, yet I doe not thinke liberty to ftand in this natiue flexibility ,
B b which
566
EphefianSiCh^.
Ver,
*?
which is inclinable hither or thither, much leffe ia liberty of exercifmg power to or fro,as being here- in by no power predetermined. For firft,the will feemeth to be faid free in regard of fomething no way bound,but theindiffcrencieofthe inclination in exercife are baund by Gods decree , fo that no- thing can be done , but what hee hath deter- mined.
Secondly, in men diftra&ed inreafon, the inhe- rent flexibility of will is not altered, the exercife is no more phyfically predetermined then before, and yet they worke not with liberty. Thirdly,were liberty in the flexibility , then the more our wills were flexible to things opposite, the more perfect were our liberty. Whereas wee fee Chriftians, the more they grow in grace, the more their inclina- bleneffe to fin is diminiQied $ and when they haue attained perfe&ion this flexibleneffe to euill {hall be totally remoued.
The firft opinion muft be more neerely (canned. Many will haue liberty nothing but fuch a free* dome, whereby God hath made his creature euery way vndetermined, fo that when hee doth any thing, hee hath full power to doe the contrary, or to fufpend. Now though this freedome might be defended againft whatfbeuer is in any fecond j caufe,av;&. in this fenfe , that hee is free to exercife his power as well another way as this hee moueth, for any thing that any creature can doe in heauen or earth, nay, for ought he can fee in himfelfe alfo^ But to hold this abfolute in regard of God himfelfe is a raoft prodigious conceit. Liberty in this fenfe,
acci-
'V
e^r.i^. EpheJjans>Chaip.i.
3^7
accidentally, contingency, neceffity, thefearc modalities agreeing to effefts , as effefts are in or- der to their feeond caufes , not to God who raofl: certainly, neceffarily, and wifely hath willed them. Fire burneth not neceffarily to Gods power, who can at pleafare change it , or rcftraine the fecond aft of it; nothing felleth out accidentally, as refer- ! red to him whole wife intention reacheth to euery thing : So for contigency alfo, and liberty in the fenfc before named. But it fball not be amiile to fliew fbrae reafbns why this is to be reiefted.
i . That which exempteth a creature from being
as an inftrument vnder the power of God, is ab-
| fiirdjbut this doth Co. It is proued thus,that which
! giueth the creature a power to doe as he wil, when
; God hath done all hee may vnto him, that doth
| make him no inftrument fubieft to Gods power :
But this opinion doth fay , that when God hath
' done all he may,the creature is free to do as he will.
Some are not aftiaraed to fay that God doth not
! worke out of his omnipotency in the free will of
! the creature ; otherfome are not afhamed to fay,
i thateuen in workes ofgrace,thewillisnotproper-
| ly tearmed an inftrumentall caufe vnder God :
| fome deny the aflumption 6c proofeof it, becaufe
this power came from God , and is fuftained by
him, and he can doe what he will in man. But to
this I fay, a thing communicated 8c maintained to
me by another, is that it is : So this power though
giucn & maintained by God,y et is a power exempt
fo farre, that hee may not by any power ouer-rule
it* and though God can doe what hee will, yet it is
Bb a one i
3<ft
Epbejlans-tQ hap,
Ver.i^
one thing to be able to doe a thing by perfwafion, which I may ref ufe,anot:her thing to doe it by pow- er which I cannot ref ufe : This latter by this opi- nion is denyed.
That which taketh away Gods infallible prefci- ence,is not to be granted,but to fay the wil of man is free no way determined doth fo : for knowledge is meafured by the thing to be known, and therefore when the thing to be knowne is euery way vncer- taine,euery wher indetermined,kno*?ledge cannot be certain.Tlie fecond part of the reafbn is denied; for they fay,that God by a kind of knowledge doth feewhat a free creature now made wil do,if he be fee in fuch & fuchcircumftances.I Anfwer,he doth in- deed,becaufe he doth fee how his power would de- termine him in fuch & fuch occalions^but to make him fee determination, when neither himfelfehath any way determined him, when the circumftances doe it not, when nothing in the free Creature doth determine him, is to make him fee that which nei- ther is in the Creature, nor in himfelfe to be feene. But let vs aske this queftion jHow doth God fee his Creature would worke thas or thus, fet in fuch and fuch circumftances, becaufe it is the nature of it to doe fo ? whence doth he fee it is the nature of it fb to be carryed I Here nothing can be anfwered, but becaufe his wifedome and power the one hath ad- uifed, the other hath effectually wrought that hee (hou'ddoefo, or that to which heconcurreth. 2. In a word,God cannot know this or that mans con- uerfion certainely from eternity, but he muftfeeit certaine in himfelfe, willing it,or in the caufes of it,
or
Ver.i^. BpbefiattSiChi^.i.
f i*9
or he mud fee it from all eternity, as being prefcne tohimfelfeourof thecaufe$i the former wa/es,this opinion denyeth j the latter is true, for God cannot fee thefe things as cxifting forth of the caules from eternitie to eternitie, but they muft haue coeternall exiftence with him: he hath in eternitie ail things thu/prefent, becaufe Gods indiuifible eterni- tie is before, in, and after ail meafurc of time i but that he hath them prelent from eternitie to eterni- ty,is an vnconceiueable abfurdkie.
If God doe not determine and apply the crea- ture to will and worke that which he worketh in the creature, then the creature is the caufe why God wcrketh, and by confequent why he willeth this or thic : but the creature is not the caufe why Godworkuh and willeth. The firft partis plaine, for Gods concourfe working this or that, muft ei- ther goe before the Will and fo caufe it to Will, or elfe ic mull fbhow, accomp!iQiing that which mans Will willerh. Now the fecond part fome openly graunt, but it is moft abfurd, both becaufe it maketh God follow an d caufe a kinde of tendance on mans Wil^as alfb by rcafon it maketh the Will of man haue a caulall force on God h\mfc\fe.Iames faith, We miy nnfy,l mftgoe t* fitch* place, nxiUJJe Gad will. This doftrine maketh God fay, I will worke Conuerfion, Faith, Repentance, in fucha Pcrfon,ifhewiil.
If the liberty of Will ftand in fuch a power free for exercife> then Chrift had not liberty or free- dome of will : for God the Sonneowing it as a con- ioyned inftrument to it fcfe guydance in ctrery
B b 3 thing
jyo | Epbefiansj Chap.i. V.er#i^.
thing, Qiould it haue failed in any circumftance of due obedience, God himfclfe (hould haue beene guilty: Now Chrift had liberty and fuchasisthe ground notonely of working tjaat which U good & praife- worthy , but that which was in (bmefort me- ritorious. But we will not prcfecute thefe points, which wee (hall haue occalion in other places to vnfolde* The truthis,that whether wee looke at the preparation God raaketh in fome,or at the faith itfelfe,bothare wonderfulh What a power is that which (liakcth the hearts of the molt fecure Tin- ners ? It is a ftrong winde which fhaketh an Oake, but to bring a heart like the Iaylors to tremble, is a matter arguing a mighty power. Againe, togiue a hand or eye to one blinde and maymed. weie much; but the hand and eye of faith, great is the
' povverby which they are rettored.
Wherefore let vs looke to him who hath thus mightily brought vs to be!ieuc,that hee would fi nim our faith by the fame power* the fame power
I which maketh thefe things, conferueth them a!fo : happy is he who doth fee this power ready to con-
| firme him in be!ieuing,to the end. Vfe.i, Wee fee how they are deceiued,who make God
by his grace to conuert vs Co thatheleauethitin our power,whcther wee will come to him by faith or no : As if God did fct his grace forth, as Chap- men doe wares, which the Cuftomer may choofe whether he will buy or no : But who can refift in that which Gods Almighty power is put forth toworke? Could his power be refilled, it were not almightie.
Laftly,
Ver.2,0. Epkt/MttSiGhap.i.. 371
Laftly, we may fee hence how many performs de- ceiiic themfelues/.yho thinke Faith but a patter of opinion,or an .imagination of things abfent; who though they neuer tele the power oi God working in them, yet perfwade themfelues they haue faith as well as another j as if ic were (b fleightathing, which no Jeffe power muft workein vs,then that ' which railed Chrift from the dead: But hauing thus difpatched the point for common edification, I will tor the benefit of fuch who are more ripe in vnder- fhnding let downe my Judgment in. thefe three poin ts folio wing, (Sec Page 353-^at this markc x3*
Now follbwerh the Delcnption of that power yEK n 20 which broughcthem to beleeue ; from that which it wrought in Chriftour ftead,i;j£. 1. His refur- re6lion,which is fet downe from the ftate in which be was railed j rai/ing hiwfrom the dead, 2. The ex- altation of Chritt, which his power wrought 5 in which we are to marke ; firft, the kingly power he hath receiuwd, and fet him at bis right hand \ fecond \ Jy, the place where he hath it , in the heauens aboue^ ■ thefe vilibleheauens, forfo the word lignifieth ; Thirdly, the perions} which are of two forts; firft, thofe who are fubk A to this power, as it is more generally taken, <ver/e 21. and part of the 22; Se- condly,thofe who are fubieil to his power,us it is in fpeciali manner tempered with grace.inthe words following; A head to his church: the more particular confideration whereof lhail not here be vnfolded. Firft,to clear-e this 20.2 1 .verfes jnd parr of the 22. j <iYr.Firft,we muft nvirke,tha»; this which is a vorJ, i hauing refere.ee to thectficicie or effecfuaii work-
Bb 4 ing<
37*
Fpbefidns* Chap. i. Ver.2o.
tng
of mighty power f winch was wrought in Chriit vvhcn he wa> now railed from the dead: As ifitwerenothismindetoexpidJea power like it for kinde, fo much as tftc ldL-Jame insular work- ing which was wrought in our head. S.condly, to vndrlknd the railing htm irom the dead ; we mull know what death here is meant , and m wha: it ttandeth: Secondly >what this reiurreftion inc/u deih. Chntt fuffered a fupernatura I deathjc rarrt as might (fand with the vnuie of ab manhood, to the perfbn of God the Sonne, and with the r oil- neffc of his nature * bur here is onely truant thji naturall death, which did a tiraehoid hn humane nature in the iiate of it. This death rtood,fj i lt,in fe- perationofr naturall Louie & body. Secondly ,in thw IolTe of all that fen ficiue life which the foult cau- fed, and continued in the body. Thirdly, in the ceafingofalla&ions, wrought by the body as ;n rnftrumenr. Fourthly, in a riefin tobeagainecon- ioy ned vnto the body. Now then the refi: rtdicn isfucha workeofGods pow er> which broughr a- game the Joule of Chriit to that body frrm which it had beenc a little diuorced,vvhich csuicd ir bring forth life in that body, worke by it as an inArur ment loyned with it y finally, ioy in thcconiuntl;- onofir*
j tor better clearing Chrifts exaltation ; wemuft 'fiiit know whatitis,tobefetat Gods right hand. Secondly,what heauens are here to be vnderi ood. Thirdly, what pcrfons are meant by frmctp&ktk£9 powers. Fourthly ,what is meant by fulling ak ita*gs- imdtrkisfcett.
For]
Ver.io. Epbe flans, Chap .t.
T
373
For the firft,Saint PauUndPettrjloe confter it by raigning immediarely oucr euery creature, till the mytterie of our redemption (hail befimtbcd.i Cor. 1 j 2 j. compared with, Pfal.no.i.Soto the He- brewe^hedotneon terit, thefetting Chrilt in the thiorfcoffttaieitKi Hcb.\.\ 81. Hcb.ii.** Atthe right ha* 1 of the throne of God. Sunt Peter maketh k ali one , with m iking hina Chrift and Lord ; See,<^<!ifr 2.3 5.36.6*/* 5.^1. But for tire fumiero- pening, Ww mult know. i.VVhatit iuhatisgiuen. 2. To whom, and in what refpeft. 3. How long it is to continue. To the firit, I anfVere, that it is not the might oi diuine foueraigntie ouer the crea- ture; for this doth fo tb.iow the nature ok God, that it is ncccflary with euery pcrfon that hath this nature: This the Sonne cooid notrelinqu lb, this he cannot be taken vnto, as which dotn ne- ceflarily agree to htm,as G^d bielTed for euer. What is ic then. J Aright of exetutm^ immediately and m a manner appropriate 10 this per (on, the fbue- I raigne dominion ofr God, ouereucry creature : So 1 that though the Father aa J Spirit haue a right and foueraigntie ouer the creature, yet they doe not immediately execute this in fuchfort as the Sonne doth ; which maketh Chrift Uy Join j 12 The Fa- ther ivd^etb none but hath gwen all t» wement *vntothe Sonne. The Sjnnc by volunrarv difpenfation fent by the Father, did empty hin» etc and lay alidc not oneiy the right ol hatung dominion ouer cue- \ ry creature, but of exe^cifin^ and iho wing it forth In that nature be hid aflfomed: The Father by vo- ( luntary difpenianon doth rciignt to the Sonne the
immcdiaie
574
%,
j immediate execution of^Il power oner euery crea- i ! {tire, tilttfhe time that all things be fabdued vnder 'Mm) This rigbc,the one re!ir«cj.uifiied,in t he time off ; his humiliation j the other dotfr ajifw$t#b!y leaue a| 1 tim&forths exaltation of his Sonne-
Toriieiecond I anfwere, this fbueraigtitie is ;giuen to"t-h<*perfon of the Sonne,both as God and/ rnMii(>wraJ<:£mkd$ as God, for it is a power L^hMfi*#iftethat M apiase creature can take or exe- cute; and the Scripture faith, The Lord fed to my Lord, that isyzo Dauids feede, as- hee was Dautds Lord* according as Chrift exp^undeth it by his queftion ;now Dmds feede was not Dauzds Lord,asj man,butas God. That it isgiuen him as man, is plaine, becaufe it isgiuen him now afcended into heauen with his humane nature. Againe,that pow- er is giuen to ChriiVas man, which is to be execu- ted by him as man 5 but this kingdome is executed by Chrift, fb that his manhood doth concurre as an inftruraent working with his God-head* in the ( adminiftration of it, Iohn 5.17. He hath giuen him power to execute judgement, tn at much as he is Sonne I of mm.
I The third is plaine, out of that PfaL 1 1 o. and j iWconftruing it, 1 Cor. 1 5. 54.25. namely, rtiat Chrift (hall giue vp this kingdome, and ceafe to (it at the right hand of God in this manner in which now he dotb^for then he (hail no longer by his manhood execute government, neither fhaii h* in manner appropriate his pci * (on,, bat togerfcv* j with the Father and Spirit likeas they, fo fhaii'hee ioyntly with them rule, and be all in ail for cuer. j
The|
Ver.io. Bphe/ums7 Chap.
i.
I .575
The fecond point tor cleariiig theTcKtis, what; heauens arc here vndcrifood;dK>fc which Paul cal- ierfa the third hcatien , absue the ayre, clouds, and ftarrie firmament. Faith doth beleeuca place a* bouc tliefe, though f^hitofephic know it not.
To the third lanfwere, the perfonsouer whom Chrift is aduanced, are firft delcribed more parti* cularly, butyetobfcurely. Secondly, more gene- rally and plainely. The particular enumeration m (thefe words ; Principduies \ powers, mights, do.mim- (//<?#* .-The more full and plaine opening of them in j the words following ; Entry nsme^ that is, euery ' j creature howfceuer named \ whether in this j i world, or whether belonging to the world to' j come. i
But it is a qucfiiDn,who are meant by the former words. K^4nf\ They are commonly v'nderftood of Angels j but I take the firft two to be names of tx- cellency,found in this prefent world. Firlt, />/#«. cipalkks and powers, when they are put for Ange- j iicali natures, rhey are not termed fo limply, but j with an addition of the place; as, Ephef, 3. 10. I Ephef.6. 11. but thefe words put for humane ex-, cciiencies , wee reade them limply, without any j thing added. Tit.^ 1. Be jvthiecl to principalities md powers. Againe, I thinke this diftributiun of paw- 1 er, named iivthtj world and in that to come, re~ fpefteth fomething m this enumeration forena- med : the former, thefe two iirft named; the latter, j the couple following : Thus I thinke alfo5cW. 1 . 1 6. \ that enumeration of Thrones ^Bimimms, Principe hsies, Powers j the firft two refocA rhinos inuifi-
b!e,
W~\
Ef>beJum$iChapA. Ye eu 2.0
SWcfkw things in heauen ; the latter two>thing5 on i earth; for he feemeth to illuftrate each pare of ths idiltnbution, by the particulars there inferred: Wherefore we may thus conceiue oi them. ' Principalities 3lignifie thofejn principal authority Power sv?X\ fecondarie powers lent from them, z$. Peter fpeaketh.
By mights, I vnderfland Angels, putting forth anight in fome miraculous eflech of mercy, or Judgement; fuchasthc Angell, who did f mite fo many hundred thoufands in a night; the Angell which did the miraculous cure at the Poole John 5. By Dominations I vnderftandfuch Ange)s,whoie minifterie God v&th in the goucrnement of king- domes and prouinces ; for that God doth v)e their minifterie, this may be gathered both out of D4#/*/and Ecclefiajles.
The putting rM things vnder htsfeete, noteth no-
thing but that fubiection in which euery thing is
toChrift, Gjdoneiy excepted ; reade, HeLi.8.
Thefe things tor opening the difficulties incident.
The fummc is. I with your eyes opened, that you
may know the power of God toward you who be-
leeue, through the working of the power which
was wrought in Chrift, when God did railehim
from the loweft degree of his burxn!iation,euen the
! ftateofthe dead, and did crowne him with digni-
1 tie, and kingly glory in the heauens, not cnely
giuing him prerogaciue before both Principalities
and powers, fuchaswee fee inearth; yea, before
Mights and Dominations , fuch as belong to the
world to come $ but giuing him power ouer the(e
and
Ver.*o. EphejianS)Chaip.i. j 377
and all creatures, fo as hee hath them vnder his foote.
Obferue then firft from the lo.vtrfe. which he wrought in Chrift. That the felfe fame power put forth, in raifing Chrift our head, is that lingular power which raifeth vs: For looke as the almigh- ty power put forth to make K^ddam a liuing fpirit, was it which doth quicken vs inour order,& bring vs to haue life and being from him:Thus the felfe- feme power which raifed Chrift to be a fecond A- dam and quickning fpirit to all who belong to him, that is the power which doth caufe vs in our time receiue this fupernaturall life and being from him : For Chrift his refurre<ftion,is both the refurreftion of our foules and bodies, in as much as he is raifed vp, that he may be a fountaine and rooteof all fu- pernaturall life j his humane nature concurring with the diuine, as an inftrument with that which is more principall in the producing of it.
By this we tee further the vanity of fuch, who make God to doe nothing in our conuerfion, but that which wee may refift : Could wee refift his power, which made the firft Adam a fountaine of generation vnto vs all > And fliall we be able to re- fift the almighty power of God, raifing Chrift as a fountaine and roote of fpirituall regeneration to all who are his }
This (hould make vs thankefull to God, that he hath put forth fuch power towards vs, in the re- iiirreftion ofhis Sonne. Wee deeme it as his fa- uour, who did appoint wee thould defcend car- nally from the firft parent of vs, according to the
flefh;
Doti.i,
Vfiu
r/ei,
373 f
Bphefidnsy Ghap.
Ver.xo.
D*#. 2,
Vfe.
Doft. 3,
flefla ; but this is farre mere worthy of praife, that euen in railing, he fhould thinke on vs, and ap- point vs to receiue a refurre&ion of foulc and body from him,in due time and order.
Obferue fecondly,that Chrift is railed from ftate of the dead, that God doth leaue his deareft chil- dren to the depth ofmiferies,before he fend reliefer His owne Sonne left to conflict with a fpirituall kinde of death, with defercion in regard of lone ecclipfed, which impreflion of wnuh,as due to our (innes, with all the powers of darkeneffe,affayling him with naturall death in regards before ope- nedj his owne Sonne left to this gulfe of cuils, be- fore faluation was (howed : This he doth to glori- fie his power, which doth not fo brightly appeare till things are defperate. Secondly, that we might the better in extremities learne co truft on him, to bring vs to this, he is glad to make our cafes paft ali helpe we can perceiue. And thirdly, to the end hee may the more endeare his benefits, he doth let vsconflift lon^j in the want of them.
Letvs not then be difmaied what euer wee iuf- fer : I hope we are not yet come to death ; let vs looke at Chrift, and not wifti to be free from fuch condition, which our Lord and Mafter hath endu- red before vs :The rather let vs haue patience,how euer we be tryed, becaufe God can neuer come with helpe coo late, as men may, who bring things (bmetimetonopurpofe, when the matter is paft helpe.
In that chrift tiraifed\ Obferue, that God ne- uer foleauah his, but hefendeth faluation in due
time:
(
VEK.2-0,
EpheJiansiChay.
37?
j time : He left his people in *£gjpt, in Bdilon, till
; their ciuill ftate was dead and delpcratc $ yet he dc-
, liuered them. If he let them be fwallowed, like Io-
nas* yet he will bring them forth againe,and (how
| them his faluarion , for God is a helper at time of
neede $ fuchis his faithtulnefle, in the Mountaine
he will prouide, as Abraham faid. Thus though he
let his owne Sonne dye, yet he faueth him in due
feafon, and deliuereth him : There is a double fal-
uation,one protecting and keeping euil that it (hall
not come neere vs. nor once ceaze on vs j the o-
ther is a keeping of vs Co as it (hall not hold vs ,
much lefTe preuaile ouer vs : Thus God faued his
i Chrift, accordingly as he asked, when hee prayed
with firing cries to him that yeas able to fatte him
•from death, Heb. 5.9.
Wherefore let this our Sauiour cafe comfort vs Vfe. in greateft cuilsJf the example of lob is to be look- ed at, how much more this Aandard of examples I What though thou feemeft neuer fb forfaken ? what though many cuilshaue feizedon thee?fearc not, ftand ftill, faluation will fhine forth in due feafon, God is not like the diuell and wicked ones, when they haue brought one into the bryers,there they leaue him, on plaine field : / haue finned in betraying innocent blond: what is that tovs<> (ay they I but God will be with vs in the cuils, yea in j feauen^ tofaue and delmer *vs.
Obferue againe,that God doth not onely raifc £,#.4-, htm vp, but fet him at his right hand 5 Giory cor- refpondant ro his humiliation. Obferue that God doth make the abatements of his children be the
forerunners
38o
Iff:
THti.S.
Epbefians,Gha$>.i. Ver.io
i
forerunners of their gr^ateft glory^ as the pride of wicked ones doth hcky as it were, and runne by their enfuing mine : fo on the contrary, the fuffc- rings and humiliations of Gods children haue en- fuing aniwerable glory : He was made leffe then a worme, and here is taken to the right hand aboue Angels. Itplealeth God not onely to exalt his humbled children, but in the degree aifo, in which he had abafed them, according to that prayer of Mofes. P/alpo. Comfort <vsy according to the yearef wherein we haue jujfered ajjlttfion: as on the con- trary ,we fee him bringing mdgement on the wick- ed, in the fame meafure in which they haue taken in the delights of hnn^Reuel 1 87. True it is,that this doth not hold vniuerfally in this prefent life.but when the definitiue fentence is now to be giu^n them according to workes,(halI euery foule rcceiue proportioned recompence.
Let vs then by this take comfort in afflictions : Was this Chrifts cafe onely I Nay, fee, lam. 1 .1 o. Reioyce in affltffions , for when yon are tryed, you Jbali receiuethe crowne of viBorie^ The wickeds woe is fbwne in their reioycing, but in our darke- ned light is fbwnefbr the righteous. Let vs thinke God doth but prouc vs, that hee may in his due time doe vs good ; Blood and fweate goe before vi&ory, and before the earthly harueft is gotten in: We muftnot then thinke it ftrange, it God caufe vs to know fufferings, before hee fhow vs thofe glorious mercies which hee hath prepared for vs.
But to confider this matter of Chrifts exaltation
more
V e R.to. Epbefiam,Chap. i .
38i
more particularly : Firft, when ic is (aid, hee is let; ] at Gods right hand, aboue principaiities;Obferue, j that our Sauiour Chriftasman, is taken to haue i prerogatiue before euery other creature : For firft, this phrafe noteth the preeminence of him, as 1 aexttoGodhimfelfe; that looke as one made a j King, hath a dignitic aboue all perfons named in j his kingdome,Dukcs,Earlcs, Lords: So our Sa- uiour>takea vp as man to this kingly dignicy,muft needes be in preeminence before them. It is no! wonder,for this nature efTentially appertaineth to ! that perfon which made all thefe things; (cc,ReueL 4. <vk. The Lambe is worthy to receiue glory yf or by him sll things were made >f or him they were created.
Secondly,euery perfon, the ncerer he is in con- iunftion of bloud to an earthly King, the more he hath prerogative before others, more dilioyned : fu this created nature, feeing it is made one perfb- nally with God, by howmuch it is more ncerely vnited, by fo much it is fie that it fhould haue prc- rogaciue before others. Nottofpeake that bong heire of all things, it is meete that he fhould be be- fore all, who are bat parts of his inheritance 5 and i hauingmore excellent endowments J mcanccrea- I ted gifts thea any other, it is mccte hee fhould I haue tfae firft place before all other .
Wherefore what reucrence are we to (how him Vfi *• 1 in all our feruices about him, whofe exccllcncie is ) fo high aboue euery creature ? Earthly dignities l doe fo dazle our eyes, that wee know not with I what fubmiffion fufficieflt to fall downc before ! thera. [ Cc Againe,
BpheJtdttSy Ghap.k; Ver.io.ii.
yf€%. Againe, hnuing fo eminent a perionforour Sa-
uiour and mediatour, let vScteaud contented to him, caring to know nothing but him", accounting
; all drofTe and dung, that wee maybe found in Chrift. Let none deceiue you with traditions of
: men, and vaine Philofophy, you are compfeatein
I him who is the head of principalities and powers.
I The Papifb, did they con fidcr the excellency of
; Chrift our Sauiour, could not, as they doe, flyefo
| many waiesforheipeoutofhim. D&nt6> Obferue fecondly , that Chrift not oncly as
God, but as man alfb, hath power aboueeuery creature $ for to be fetat Gods right hand, is to recciue a power imperial! ouer euery creatures which is further apparant, while he fakh, Chrift is fb placed aboue all, that all are fubieft vnder his feete : To mce is giuen ail power in heauen a#d
1 earthy that is power, whereunto euery creature is fubie& : He fpeaketh of it as done, becaufe it was immediately to be performed -, in which manner he fpake before of his body and bloud} This per- fbn as God, receiuing by voluntary difpenfation this honour from the father, that he (houldin an immediate and appropriate manner, execute go- uernement ouer all the creatures in heauen and earth jthefame perfbn as man, participating in this kingly diuine authorise, fb farre that hee iliould inftrumen tally concurre in executing all that Judg- ment which Chrift according to his diuine nature did principally effed. This the Scripture doth lay downe, as in regard of earthiy powers they are
/ubieft. For bet is ruler of the kings of the earthy
SLeueL\.y\
Veimo. Ephefimsi Chap. i. \
, _ p-
Reucl.i.'y. Hee hath this royaHjiate written on his I thigh, as it were, King of Kings , Lor d of Lords > Ret*. I 1 9. irf.That he bach power ouer Angels,is plain,both i bythereuerenco they doe him, and their obedi- ence towards him, Heb.i. When hee brought his Sonne into the world,he bad al the Angels hould a- dore him,eHcry knee bowethto him,thecuil Angels yeeldingfignc of fubieftion, either deceitfully to wrong end, or by force compelled, though their ftateis fuch,that they cannot doitreligioufly as the other;That all the Angels are in obedience to him is p!aine j the good are fent forth by him to be mini- ftring fpirits for our good : Now he that hath pow- er to difpofe of and imploy them, hath po*verto take account how that hcefetteth them about is difcharged^theeuill Angellsare iikewifeat hisdif- pofition, for they could not enter the Swine with- out his Laue, they arc fubicft to his ludgement; When the Saints ihal( iudge the Angells, what pow- er hath Chrifthimfelfe this way J
Firft,from this ofChritisprerogatiueand power- full authorise, in fmuated in this phrafe of Jittig at Gods right , hand wee fee that the meaning of ciiis phrafe is not to be admitted to equality with the diuine nature, for this Cnnfteucrhadas God^nei- ther to beadmitted into the diuine bleiredneflefet- ledly to inioy it, for Chrift as God eucr had and could not but haue, that efTentiall beatitude and that bleflcdnetTe which he receiueth as man is not to hauc end, which this fitting at Gods right hand is to bauq neither is that filling (Thrifts humane na- ture with fupernaturall gifts of knowledge, power, \
C C 2 &C I
3S?
Vftv
384
Epbefiansy Ghap,
Ver.
2,1
;&c. the proper thing this article iayethdowne; for theft gifts flaal! dwell with him for euer; hee fliall ficin this manner on the throne of maicfty but for a tirne.Much is the Lutherans fence, to beapproued, who make Chrifts placing at Gods right hand to import thus much, that the humane nature o( Chrift is eleuatcd to this honour, that it may free- ly vfe the diuine attributes, omnifcience, omnipre- fence, omnipotencie^ (6 as to become by them om- | nifcient, omnipreftnr, omnipotent no leile proper- j ly then the diuine, though after a manner farre otherwife; the diuine nature being thus of it ftlfe j by naturall ncceffity* the humane being thus by v- ] nion with the diuine, by gracious Communication of theft vnto it, with liberty to vfe them for the perfecting of it felfc: that lookeas we conceiue a linner iuftified ortnade righteous with Chrifts righteoufnefTe, not as inherent fubie&iuely in him, but in Chrift, yet really communicated with him, Co as hee is made righteous with it} thus doe they fay the humane nature of Chrift is made omniprc- fent with the omnipreftnee of the diuine nature,not as a thing fubieftiuely inhering in it, but lb really communicated with it that it is made trueiy omni- preftnt by it,though the diuine attribute neuergoe forth of the nature of God, in which as the proper fubicdt they graunt it immouably inherent : It (hall not be amifle for the ioftru&ion of fome,a little to open what I thinke to be their opinion.
They hold with vs, that the vnion of the diuine and humane nature ftandethin this,that they both arevnitcd in the fingularitie of one and theftlfe-
famc
VER.to.ti. EpbeJians7Chif>.i.
3S5
*ame perfon ; that the properties of the diuine na- ture abide iramoueably in it, neuer going out of it* and that the humane nature when now it hath the free liberty of perfecting it ftlfc by vfe of the diuine properties, that the humane nature then hach and holdeth it finite and proper qualities abiding in it* fuchlike things as thele they religioufly affirme with vs.
In what then will you fay do they differ from vs- So farre as J can conceiue then,in thefc three things. i. Vpon the vnion of the/e natures they thinke fuch a communication to follow of the diuine pro- ' perties, for example lake Omnipotence, as that' the humane nature is made trucly omnipotent,not by any confufion of properties,noryet by any bare communion and concourfe of it to the (lime effect, each nature working that which be'ongeth to it with communion of the other, for this wee graunt, but by a re U donation, by which the diuine omni* potencic,doth fo become the omnipotencie of the humane nature, that it may worke omnipotent- ly with it, no ieile then the Diuine Nature doth it fe!fe.
2. They fay that Chriftshumi'iation flood in thi , that his humane nature did fufpend to vfe ful- ly thefe Dmine properrics communicated withit.
3. That the exaltation or fettmg Chrift at the ri [ht hand, is the eleuating his humane nature to the f'lii and free v(es of the diuine properties , fb that his humane nature by a&uall vfehcreof,is be- come otamfcient,omniprefent: But as this laitis
Cc 3 a
EpbefiansyChA^.i. Veuo.u,
a mifinterpreting of this article ; fo the ground of their error is,that they iuppof; a falfe effect of per- fonall vnion, namely, fuch a reall communication, for the vnion cannot caufe the humane nature par- take more in the properties oi the diuine , then it cauieth the Diuine partake in the properties of the Humane. Againe.ifa true i ea • communication did follow of Diuine attributes^ muft needs be of all, feeing theie are the Diuine iiilence, winch can no way be diuided. Bdide, in the vnion ofr body and (Lu'e, which is perfoi»aii, the ifepfjth fou'eisnot communicated wuh rhe body , but aii „rfed of it onJy. Befide, to what end (hould creat-d gifts feme, when now more noble properties doe en- ter J Not to mention the infinite peitectonj can- noc perkcl: finite natures , no more then reafona- be peiteclions can make perfect vnreafonab e creatures.
Finally.This opinion maketh the diuine proper- ties become inftrumentary faculties, as it were to a iimce nature. This by the way. yff 2, A (econd vfeis,toletvs fee whatreafbn wehiue
to fubieft our felues to him,(eeing he hath aii pow- er, we had needetofalutehim with the kilL pfobe- diencc,!e ift m be confumed-Thefe who hnu. earth- ly power, wee fw»jare allegiance and obey tnem in al things ; how much more (hould we doe it here I Such as difobey himarecarelefletogetkno vledge, to beiieue, :o repent, they will findc it hard to kicke agamfi the pricke; they (hill one day luare this Lacnbe^ikea Lyon,fpeakingthefe terrible words,
brin K
HfBR.2,o.if. Ephefians tCh^.i.
bring them father i who will not 1 (houldr eigne otter them> that 1 mayjlay them.
Thismuft itrengthen our Confidence, that our Sauicur hath all things fubiecltthac noDiueilcan ftirrehim further then heegiueth leaue: Wehaue nien,euill Angels, finne, troubles, euery thing re- fiftingjet vs not be difmaide,but looke to him who hath ail things put vnder his feete. But if all things be put vnder him, how come we who are his, to be thus encountred in regard of the power recci- ued to fubdue them ?Thcy are all put vnder him,but in regard of the execution, they are not yet put vn- der, a* Hdr. 2 . 8 the Apoftle himfclfc acknowled- ged!.
Thirdly, obferue the place where Chrift is crow- ned with this glory and dignity^ He is at the right hand,in the heauens, oefore and aboueall things ; This is plaine,tha»this his foueraigncty is a confe- quentfollowingon hisafcenfion inroheaucn^Itis plai.ie likewife that he is Co afcended into heauen, that the heauens muft containe him till he come to judgement, Atts 3. Looke as Kings are crowned in the chide Cities of their Kingdomes, andkeepe their refidence in their Pallaces neere vnro them ; So it was decent that our Sauiour fhouid be crow- ned in this heauenly Ieruialem,and keepe his reii- \ dence as it were in his heaueniy manlioh.
This (hould draw vp our hearts to heauen, whi- ther our Sauiour is entred , where hee now fitreth in Maicfty. Should wee hauc fbme friend highly aduanced , though in parts very remote from vs^
C C4 we
387
Vfij.
DoH.
&
383
EphefianS) Chap. i. Ver.io.* j.
u
BoVtm
wee would long to fee them , and make a iourncy to them.
This doth affure vs that all wee who are Chrifts, (hall in due time be brought to heauen,wherehe is* the head and members muft not flill be dmorced : belide that, hee prayed that where he is , there we fliould be alfo, John 1 7,
We fee Vbiquity and a'l reall prefence ( as reaH is oppofed to fpirituall , not to be an imaginaiy prefence) wee fee i.c ouerthrowne. For if bee fit in heauen at Gods right hand , then to fit at Gods right hand is not to be made euery where prefent j for hee could not be faid to be made euery where in theheauens, without a contradi- ction, no more then to be made infinite within li- mited bounds of being. I take it for granted , that the heauens can fignifie nothing but a place limi- ted for the extent of k. And it is #againft the Papifts a (ufficient reafon, Hee is fifcended wdfitteih in Hea- ven, Ergo, he is not heere, according to the Angels reafon ing, Matb.iS 6. He is not hnrejorbeeisrifcn; they did not know this new Phi!ofophy,tbacChriil might be rifen from that place , and yet be corpo- rally prelent in it to.
Laltiy,marke the diftin&ion of worlds. Obferue, There is a world to come, in which ChriU, and thofe who are Chrifts, (hall reigne for euer •. This world waxeth old, the fafhion of it pniTeth,it is cal- led the prefent euill world ; but there is a world to come, in which all things (hall be reftorcd, which God hath made fubiect to his Chrift ,as the heyre of
it,
VER.tt. Ip/><r£*w,Chap.T.
i >*9
\i,Heb. 1.8. in which we/ballbeioynt-heyreswithhim. Abraham had a proraife, not onely of feede > but that he ftiould be heyrc of this world, a type wher- of the land of Canaan was ^ euen as the firft Adam, and all that came from him had a world > this in which wee arc , prepared for them : So the fecond Adam , and all that are his , haue a woridaifo be- longing vnto them.
Let vs then comfort our felitfs in this , though Vfi*
in this prefent euiil world wee fuffer many things ,
there is a world which (hall laft for aye , in which
we (hall reigne with Chrift,b!e(Ted for euer: In this
world to come (hall all teares be wiped from our
eyes, and allourfmnesfo be forgiuen> that there
(hall be no ftep nor print appearing of chem : for-
giuen,not in regard offentenceonly interloquuto-
ry, but in regard of full declaration and execution,
to which that place in Mathew feemeth to haue re-
fpedt; He that blafphemeth againft lhejpiritrjhall net k
forgiuen .neither in this woridynor in the world t$ come.
Nowfollowerh thefpcciaiiSoueraignty \ And
hathgiuen him a head oner all, to hU Church, which U i
his bodyy thefulnejfe of him whojiilctb all in all.
For vnderttanding thele words wee muft note, | Verse. 22, that the wordhead is vfed (ometime for one who in any kinde is before and abou^ other : and in this large fenfe, Chrift is the head of Angels & all men: Man is the head oi the Woman , Chrift of Man, God of Chrift, 1 Cor. II, He is the head of all princi- palities and power /; But here it lignifieth that Chrift 13 fo ouerhis Church., that hee is in a more neere
and
$9°
- I I ' ■■!.■■ Ill , [
Ephefiansy Chap. l. V *R.n,
and communicatiue fore conioyned with it , as the head is with the body and members, which are an- nexed and fubie&ed to it.
A bead omr att.'] This may be referred to the Churches making a comparifon twixt (Thrifts fu- periorky ouer hisChurch,and Angelsjn this (enfej God gaue Chnft that hee (honld be a head princi- pally and aboue all ether things, befide to his Church : Thus Cb. 6. A^oue aU, put on thejhseld of Faitb->or ic may berefcrred to ftftti \vh o is giuen our head in this fenfe ; God gaue him co be a head to vs , who is ouer all things , becaufe the fpeci- j all foueraignty is noted in his being a head : This i word being taken in the ftri&ett acceptation , and becaufe it affordeth matter of further con iiucrati-j I on, we will take the latter fenfe^ to bis church, This I word Church, fometirae noteth one congregation of men called forth of the world, as the Church nt CorintbiCenchr&*\ fometimcitistaken tofignifie the multitude of them,who areforeknown of God j and appointed to ftluation, for all who are gathe- thered by GodsefFe&uali calling in heauen and earth, and who are in their time to be made parta- kers of his holy andeffe&uail calling : Thus HeL ! I2.i8wefinde it taken thus hereifor,ail the body { which doth make full and perfed Chrift myftical* ly confidered, is here to be vnderftood.
Which is bis My. ~] Nothisnaturall,butmyflicalli
body. <
ThefulneJJi. ] That is , which maketh him full)
and compleate as he is a head: for a head without a I
body!
Vek.12.. £pbefians, Chap. i.
191
body is maimed -, though otherwife fuch is his pcr- i feftion and fulnetTe , char hee fittetk all inaL The fumme is. Though G >d ha:u let Chriit ouer euery creature,yet hee hach giuen him thac he ihoultf be ouer his Chur.h as a head, tn amoreneereand communicatiuc p wer j hhn I lay hath heegiu.ii to be ahead to enc wrnle rnuicitudc of beheuers, who is in dignity an i p >wer ab >ue euery creature. Now as hee is a head to the ^niucrikyot true be- Iieucrs , (o the v/nittd m i tuooc or them areas a body myttka i to him ma. in j him rulj and com- j pleat (o rarre fcrth a^ wee i&a head , him I fay , in j whomdwelleth alifulndTe, lo that h^filLethdlLw all. In the end of the 11. verJe, wecarcto;morke I firtl that Chrift is giuen to be a head DO hi C hsinsfi: j f condly, the quality of him giuen to be our head, or of our head that is ©uu* all. fiat Church is de£ cribed from the rnutuall refpecT: which it ftandech in to Chrift,as a head, winch \s his body. Second- j ly from the effect of it, to be gathered trom thofe iaii words, wh ch is tbefulncj]e% tiiat is, which ma- keai fu i him whojilteth all m ail.
The firft thing to be obkrued is , that Chrift is DoEt. m ide as a head,hauing a more neere and cornmu- ! Bicattlie fou >raignty ouer bel euers,thcn ouer any | other. Looke as the King hath a more intimate and amiable fuperiority and regiment ouer hi$ Queene then ouer any other fobie& , lb it is heerc in Chriil our King , whofe dominion to yard his Chu«*ch , which is his Queene an i fpou'e, is more amiably tempered and neerly affecied, then is his
gouern-
EL
EpbefidnSiChap.i.
ER.U
gouernment oucr any other: This will appears by confidering how much neerer and communtca- tiue he is to vs then to Angels, creatures otherwfe moil excellent. Firft,looke as the naturall head and members are of the fe!fe-fame fpeciali kindefor na- ture, the head ihndeth of skin ne, fle(h,bones,and fo doe the members aifo : thus ic is that Chriftis one with vs, in regard he hath taken the (elfe-fame nature withvs, Ttanuing as well of- chat which is outward and fen fi tiue, as of that which is inward & intelleftuail: In this he commeth neerer vs then Angels -y he tooke not the nature of Ange!s,but the feede of Abraham* Hebr.%.
I Secondly, Chriil doch by his fufferings procure for vs all bleffings fpirituaii and temporal}, maketh a purchafe of them with his b!oud : Now he in his death rcfpe&ed not Angeis in like kind; that looke as Kings prouide many things for their Queenes, which they doe not for other fubiedts , fo doth Chrift tor vs.
Thirdly , hee doth vnite vs to himfe!fe more neerely then Angels; they are vnited to him by knowledge and loue , fuch as doe come from the power of that vnderilanding and loue which they hauc of their owne,from the firft creation : but we are vnited heere by knowledge of faith and loue; heereafter by glorious light <k loue, fuch asChrift himfelfe by his fpirit begctceth in vs^as the mem- bers of the body are vnited with nerues and fin- newes,fuch bands as take their beginning from the head.
Fourthly,
V e ri.s-2,. Epbefiam-iCh.iiy. i
m
Fourthly , hec doth communicate with vs that whole life of grace and glory which wee haue, and lhall receiue , as the natural! members hane no fenfeor motion which flowctfc notinto them from j the head: But the Angels haue abieiied lirejfor the . fubftance not comming to them by Chrift, confi- j dered as a mediator,euen thatbleffed life in which firft they were created, that which commeth to them is onely an augmentation of happineilc.aheir j illumination and their ioy being in many regards I much increafed) they wholearne by that they ob- j feruein the Church hilling out, what doe they j heare thinke we by inioying the pretence of God- , man,now afcended and glorified I and they who j ioy in heauen at the conueriion of one finner,how many waies by Chrift is th<irioy inlarged I
Fiftly, hee doth not dlreft them as he doth vs; heedoth gouerne and direct them as aKnig doth ; voluntary ready fubie&s, by an externall ilgnifica- tion of his will onely ^but hedoth direft and moue j vs,outwardly by fignjfying his will , inwardly by lending his fpirit,which might moouc vs with effi- . cacy to that hee fhoweth, as a natural! head doth j the members of it.
Sixtly and laftly, he doth not conhrme them as he con hrmeth v ■ s$ for he hath neither gotten by his ! death for them this grace of perfeuerance to the end , neyther doth hec (hadow them and follow them with ay ds outward and inward , as heedoth vs, left our faith (hou!d bz prevailed aoainftj they haue becne no dowbt confirmed from the i>egini ! ning
*?
Ephejutns, Chap.
VER.lt.
rang, bo:h by force of cheir election, 6c presenting t:\un with actuall grace., which made them with effect execute what euer thing it was in which ir plealed God to proue their obedience, if they haueany confirmation from Chrift their King , it is fuch an one as doth make them ttrong to fubdue enill Angels, or any oppoiing them in bulinefles, in which their rainiftcry by Chrift is imployed , fuch an one may be gathered, Dan.io.i 3.
Firft then, feeing Canftisgiuen vsas a head fo neereiy and communicatiueiy ioynedvntovs*let vs abhorre that (acrilcdgious vfurpation which the Pope cornmkeeth, while hee challengeth vs to be head of the Church^That which the fcripture doth attribute as proper to Chrift, is not to be giuen to any other : But they diftinguifh, that the Scripture maketh Chriii the principal! and inuilible head , but this hinders aoc why there (hould not be a vi- able fecondary mini'krial] head* Anf There nee- deth notaminliteriali head to fupply Chrifts bo- dily abfence; For as Kings arein bodyprefentat Courtonely, and yet well enough gouerne their bodies poiideke ; So Chrift in regard of his bodily pretence in hcauen, can well enough rule that part of his body in earth , without the fupply of a viii- b-ehead. WerethePopeaminifceriall h:ad, hee might doe chat which the principal, whofe roome he (upplieth as Viceroy es do,that in the kingdomes oucr which they are fct, which the Kings might do in their owneperfons, whofe roomes they fupp y$ But the Pope cannot doe any inward thing which
the
^ER.2t.
Epbefans-tCha)}.
3?*
the head of theChurch is to per form. 3. Were there a minifteriall head , there (hould be a Lord-!ike power ouer part of the Church out of Chrifts per- fbn in Tome other creature 5 then (hould there be more Lords then one , contr .iry to th;:t in 1 Cor. lot. 5. There Are. ami forts of mwisieiies., but. Qne.Lord. Looke as great Lords in earth haue in their hou (es minitreries of more 6c leffe honor/rom tne iteward to the skullene, but no Lord-like or Maiter-like power in any befide themfeluesjfo is in Chrift and his Church, which is the houfe of God, wherin he is the Lord, Apoftles, others, hauing more or lefle honourable fcruices , but no mafter-like power o- uer the meaneft of their fellow-feruants.
Wee fee hence the great grace of Chrift , who doth fo ncerely vnite himfelfewithvs. Kings in earth, the neerer they come to any S.ubicit, the more they (how their louc \ bur this is the greateft grace they can (how, when they makethcmfe!ues to become one with any of their fubiecfo : Thus Chrift could not fhew vs greater grace then to make vs one with bimfelfe as a ccniugall head, ru- ling ouer vs.
We fee hence, that wee may allure our felues we (hall lacke nothing , who haue Chrift become a head to vs, info neersand communicatiue fort, as this is : There are fbme official! parts in the bo- dy, which haue that they haue, not for themfelues onely,but for the whole body jThus the Stomacke hathmeates, the Liuer. blood, fachis the Head: Now it were an vnnaturall part for thefe, to keepe
that
Vft.it
396
EpbefianS) Chap.
i.
\e-r.zz9
that they hatfe to. them felues, as for the. Liuer to keepe id all the bloud and not impart, it by veines to the reft of the body; fo Chrift (who can doe nothing which doth not befeeme him) he hairing for ail of vs the fulnefTe of grace and glory, according to that,P/2/. 16.2. Mygdodisfor the S aims \ he cannot but be moft ready to com- municate with vs euery thing that is good : onely let vs renew our faith and repentance, that fb we flopnot the paffage of this fpirit from him ourhead: If the naturall head of the natural! body be neuer fofull of fpirits,if the veffels which conueigh ic, be once obftru&ed, as in the PaMey, the body then is
j without fenfe and motion: Wee may apply it to
i our felues, & c.
Obferue(econd7y,thatbe faith, this our head is otter aH,: Whence note, that God of his grace, hath not onely giu^n vs a head, but fuch a head,
| to whom all things are fubieel; he whomuft be a fauing head to vs, there is great neede he ihould beouerali : Could he not bindethat ftrong one, and caule him redeliuer his poileifion, how (bould wee be eucr kt at liberty ? Could he nor diflblue the worke of Sachan, fwallow vp death, create lifeand quicknance in vs,our cafe were lamentable? This is to be marked s for it is a Ipurre to thankef- giuing : It is grace fliowed a Common-wealth when wanting a head it hath a tollerable one be- llowed : But when God doth, as he did by vs,giue vs a King, great before his entertainement a- mongft vs , whofc power might the better pro- cure
Ver.2-3. EpbefiansyCha\>.i.
39?
cure our wealc, and fecure our peace, this is a double mercy : fo it is to giuc vs a head, yea, a hedd ouer all , Co mighty that we may fleepc on each earc, without feare of any enemy.
Secondly, this doth (how vs a ground of confi- dence: What need we feare any creaturc,who hauc him that is ouer euery creature I if he be ours,who canbeagainft vs? Lookc as Qucenes on earth, they feare not fubie&s difpleafurc, becaufe they are fo neerely vnitcd to him who commandeth e- uery fubied: (bit may be with euery true member of the Church , if our vnbelieuing hearts fay not nay.
which is the bodj^\ Obferue, that as Chrift is the head of bekcucrs,fo they are his body,& euery be* lceuing (bule a member of this body, whereof he is the hcad.Bcleeuers are fb faid the body, as the bo- dy ftandeth in oppofition to the head, not as it in- cludeth the head within the compaffcofit3 accor- dingly as we vfe it when we fay here lyes fuch a mans body, for here we put body for an eflentiall partoffiichamansperfbn, not as oppofed to the head, but as including the head with the reft of the members, vnder the conception of it: But the Church is faid to be a body, as the body is diftin- l guifiied from the head, whofe body it is, and crg$% J it is fofaid the body, that Chrift vvhois the head of this body is diftinguifhcd from it. Now the mul- ; titudc of beleeucrs are fitly fo called \ for as in a , body are diuers members , hauing their fcuerall faculties for the good vfe of the whole * fo in the i Dd Church
V£*Sl 13, Dttt.L
3?8
— ■ ii i i i i ■ i
Ephefiansy Chap, i -. V e r^3 . /
i.
I Church there are diuers kindes of members, fbme j caught, fomc teaching, fomegouerning,fomego- ! uerncdjfbmediflribnting, yea,euery member hath I as it were his diftinft grace, wherby he may feruc to • the good of the whole. But for further clearing of I this,I will fhow who are of already, and belonging j to this body.Secondiy,in what regard euery belee- [ Her may be faid a member of the body of Chri£ : To the iirft I anfwer>that chofe onely are his body, who are fo ioyned to him,or are by GodsefFeftuali calling fo to be ioyned to him,that they (hall findc faluation in him : or thofe who haue, or fhall pro- ceede by fpirituall regeneration from him , and » growvftoaferjeBwaninhtm^Efb^. He is called j the head of the Church.andthe fauiourofhis body: As the Church and his body, fo his headfhip and faluation being of cquall extent; to which pur- pofe he faith, lob 6- That n is the wiH of the Father, that hefbould not loofe any of thofe who areghtenbim> but that he (hould both begin and perfed their fal- uation, euen raife them vp co life eternall at the laft day: Or.this body is the multitude of foch as haue or fhall,in fpirituall manner proceede from Chrift, and grow vpin him : for as all who haue defen- ded, and fhall defcend from the frrft Adam, are a compleatebodynaturall,vnder x^ddam the head and roote of them, (I take natural!, as it may be oppofcd to Adams perfonall body; ) fo the multi- tude of thofe children whoaregiuen to thisfecond | Adam, (Loe 1 and the children whom thoaha/l giuen \ aw^they make vp the whole body,whereofChrift, j
the
VeR.^5
Epbefians,Chap,
3??
the fccond A&*m^ is chc head. For though there be vertue in Chrift, able to hauc procured the falua- tion of others, and though there be a paffiue ca- pacities allraankinde to be conucrted by him, vpon fuppofition God would fohaue determined* yet can he not be faid a head of any, but thole one- \y whom God hath deftinated to conuert and bring to faluation by him j as ic is in the firft A* d*m> who cannot be faid a head of any, but who arc and (ball in time a&ually, according to Gods determination, be propagated from him, though j there wanteth not in Adtrn and his, both a genc- ratiueforce,and matter paffiue, of which many o- thers might be ingeadred,if God had been (b plea- fed to ordaine. To the fecond, the faichf ull are fit- ly (aid a body, in as much as theyhaue connexi. on with Chrift, the fpirit which commeth from Chrift, vniting it felfe with them, and (b making! them one with Chrift, that though betweene vj and his body,therc is a bodily diftance, which is not in the head & members of a body naturall, yet the fpirit which commeth from him, doth fo ioync vs with him,that nothing commeth twixt him 3nd vs* that looke as the body of the Sun being far diftant, neuerthelcflc the light that commeth from ic,doth immediately vnitc it felfe with our fight^fb it is that Chrift bodily in hcauen, yet the fpirit comming from him, doth immediately fbioyneit felfe with the faithfuil fou!e,that it maketh the faithfull foale one ^lib with Chrift, whofe fpirit it is.
2. The fame life of grace for kinde which is in D d 2 Chrift,
4oo
Epbefians,Chai><
Ver.13
ffi
ffe.2.
Chrift, is in euery faithfull (bu!e $ as the fame fen fc and motion which is in the head,is for kinde in the body alfo : for lookeas that fire kindled, is of the fame nature with the fire kindling; fotbis fulnefle of grace in Chrift, is of the fame nature with that which it doth in fome manner bring forth in vs. Laftly, euery faithfull fbuleis gouerned by Chrift outwardly and inwardly, as a member of the bo- dy by the head ; the head doth not onely (how the foote whether to goe, but imparts fpirits which ftirrc vp the tacult'e of mouing, and fo caufe it to goe. Thus we arc outwardly by Chrifts words dire&ed, inwardly by his fpirit ; $0 many at are Chrift st are lead by the (pint of Chrift.
The Vie is, firft tor turtherConfutation : For if the faithfull haue none for a head, but they are a body to that perfon, then furely they haue not the Pope for their head, in any property of fpeech, or they muft as properly be faid the body of the Popej yet Papifts, who make no doubt to vfe the other phrafe, ftraine curtelie here, and will not fay the Church is tht body of the Pope* but they might as well confidently fay, this man is father tothischilde, and yet be afraid to fay, this cfailde is fbnne to fuch a man.
Seeing we are his body , let vs not doubt but he hath fellow-feeling with vs, and doth fo farre as may ftand with a glorified condition, commifc- rate our diftreflcs : SaulySa»l> whyperfectteft thou me ? He that teuchethyou, toucheth the apple of my eye^ Can the finger ake7 but the headfeeleth ?
This
J
■■■'■■
Ver^j. Ephefansj Chap. i.
| 401
Vfi*
This doth lliowvs oar duetie, that wee muft endeauour to fubied our feiues wholly to Chri$ . Ifthe head would direct one way, and the men- bers take another, what a contufion were this in the natural] body I Let vs labour to deny our owne wils, and lay them downe before Chrift} as euerwe will wich comfort call vpon him to oe a head to vs , leevs behaue our felues as obedient members to him. Some bend the will of Chrift, like a leaden rule, to their owne will,, and Co ferine they will goe in religion as (hail humour them, and ftand with their pleafure: But lee vs know that true religion ncuer begmneth, til! in prepa- ration of mmdc wee addreiTe our felues to deny and fubiedt our wills to that whatfoeuer Chrift fhall (igntfieas his will, out of his word, |
Obferue againe, thathee faith This My is bis &*&>*. fulneffe , that Chrift doth not count himfelfe full and compleate, without all his huth'ull mem- bers; Hence it is, that while all Thrifts members' are gathered, we are laid not to be grovvne vp to | that age wherein Chrift is full, or to the age of the fttlne(Jeofcbrijl,Ej)b,^.\i. For as it hath pieafed ! Chrift to make himfelfe ahead to vs, wee may fay of him, as Saint Paul faith of the head, 1 Cor. 12. ! Can the bead fay to thefoote^ I baue no neede of tbee ? \ For as the head is not in full perfection, till it haue euery raembcr,andthat in the growth which I appertained} to it * (0 Chrift our head is not com- 1 pleate, till hee haue all his members, and that in • their feuerall perfections belonging to them 5 ;
D d 3 euen !
I 40L
Epbefians-> Chap. 1 . V E R.i^ .
Vjei
rjt**
euen asitisbetweene Kings, who are heads poli- ticke , and their people, chough for their per- fons they arc neuer focompleate, yet the multi- tude of their fubie&s addeth no fmall glory to them \ So icistwixt Carift our King, and vshis people.
Which con fi deration, doch firft (ho -v vs, that none of chofc who cither Hue kmc to Chnifcone- ly by cxternail profcflion , yea, none of thole, who receiue (ome effects of the fpirit, which for a timeonely abide in them, none of all thofe who in the end [hall heare chat fentence, depart from met were euery true parts of Ghrifts bodyjfor Ctirift is made the fuller and compleate by all his true members, and fhould be maimed if he lacked one of them : Theft ergo, belonged to his body, as a wooden legge or glafle, doch to the body of a man,orattheroofi, as a bunching wen ne, which is more inwardly continued, and harh a kinde of life, but it is not quickned as a member of ic, and therefore it remaineth the more cornpieate when fuch are cucofFfrom it.
Is euery beieeuing fbule a member, making Chrift their head more full I This then doth af- fure vs, that Chriil will keepe vs , who are true members of him, and not furTer any thing tofe- perate vs from him. Is it not a Wcmifh in the body, wherein one member onely is wanting; So Chrift fliould be maimed , if wee were any of vs loft, who exifi in him, as liuing mem- bers of him. Bcfide, what naturall head wouid
part
JVer.2,j. Ephefians>Chaj>*i*
part with a member, were ic in the power of ir ftill toenioy it r Wherefore when Chrift wanteth no power, wee mayaflure our felues hee wanteth no will co prtierue vs in that vnion and com- munion which as members wee haue attained with him.
This doth let vs fee a ground of patience a-
gainft the contempt to which true Chrif ians
arc fubicd in this prefent World. Men often
decmcthem the refufc and offall of all others;
j but this may encourage, Chnft doththinke (o
| honourably of vs , that hee counteth himfelfe
mayrnedand imperfecT: without vs. IfGraceonce
! fauour and refpect vs , wee pafle not what inferi-
[Ourperfonsthinke of vs : So {hould it beheere,
I wee (hould digeft difgrace from men more eaiiiy ,
I to thinke that our great God and Sauiour hath vs
| in fuch estimation.
Obferue laftly from this defcription of Chrift , WhofilLetbati, in all , that whatfoeuer thing is in vs as Ghriftians, all of it is from Chrift, Coiofi.xo. In him wee are c&mpleate^ filled with all heauenly gifts, which ferue to remooue cuiil, or fet vsin ! ftate of bleiTedncffe ; So O/0/3.11. Put $n the new man , in which C if rift is all :n all : For looke ! as whatcuer things are in natural! men , are all from the olde^yfd/im, as for example; That they are of this completion, this ftaturc, feature,fexej in regard of their body , that they are of fharpe j mindes , reaching wics, orothcrwife, that they, arc in this Countrey, in this ciuiil condition, J
Dd 4 what
34!
vfi*
40+
Ephefian$<> Chap, u Ve r.ij(
what euer they haue according to the fafbion of this world which paffeth , ail is from the fifft K^idAm : Co loofce about thee, what eacr thing is to be £&m in a Chriftian as a Ghriftia/i, nil is from Cnnft this iecond Adam, wbofiUahall mall. Should wee haue any thing which we re- ceiued not from him , wee rnighi lb far re boaft in our felues , Ergo , Wee haue not any thing which is not giuen vs by Chrift, that ail our re- ioycing might be in God through him. Hee doth furnith vs with the whole fmte of Grace and glory , that his magnificence might not in the leaft degree be obfeured. For the ckcrer opening ct this point, two things are heere to be consi- dered.
tirft , Jeth vs.
Secondly, how we come to be filled.
The things are, ali that ruhuile ot God, which beginneth in grace , is then perfe&ed in glory when God ibail be ail in all. More particularly, he doth iill vs with righreoufnefle and life j tor e- uery thing fiiieth other with fuch as it fclfc hath : Now as the thrift Adam filljefh his with iinneand death \ io the Iecond Adam hath treafurcd in him righteoufneffe and life tor ail that are his$ therefore hee is faid, Darnel 9. 24. to haue ta- ken away linne, and brought to vs eternall righ- teoufnelTe $ and hee is laid, iTim.i.io* to haue tookeaway death, and brought to light life and imrnortautie j the life, is either the lite of grace,
or
What the things are wherewith hee hi-
Ver.M- Epbefians,Chzp.i .
405
or of glory ; the life of grace, is inward , or out- ward : Tiie inward grace of Chnft , bdng chat which doth dwell in the foule, principally chang-! ingit, in the vndcrftandtng,. will ana affe&ioas of; it : which doth alfo fecondariJy (how it fe!fc in the body, both making the out ward man more ami- j able and awful i ; Wifedome makeih the face to f!me> < and alfo fubietlingthe members ot it to it feife, fo <is tbuy become weapons of right esufnejje^ Rom. 6. Euenas that cloud of Gods pretence, firft filled' thefan&uary, and thence fprcad it feife i:uo the whole houfe; Sothefoule, being firft filed with all knowledge anigoodnejfe, Rom. \ y.i^they breake out thence, and mowtnemfdues in the body, as the outward temple } Know ye not^your bodies are the temples of the holy Ghojl } Now the external I gra ew.iLii wereceiuefrom Chrift, is that where- ; by wc are in this or tnac if ate and condition $ fome teachers, fomegouernoprs, fome taught and go- j ucrned. Euen as the natural! force of Adam dothl frame the matter of the natural! body, one part! into an eye, another into a hand,&c. fo this is from Chrift that the multitude of Gods chofen>i who are the matter of his body myfticall, fome arc made members of one kinde, tome ofr another, the life of glory is tliac which wee looke for from Chriif in theheanens, both forfubftance and cir- cumftanceofic. For looke as we haue, not onety from our firft parents, a natural! life tor the fub- ftance, both of fou e and bouy, but alfo a. I the circumfhnciaii ioy, waich from times, places,
creatures 3
Hq6
i*
Epkefans, Ghap. i. V EK*zy\
■ creatures are incident to vs : So wee fhall haue in I
| Chrift, and from him,notonely that glorious light
!of vnderftanding and loue, wherewith wee (hall
I loue God,now feeing him as he is : notoriety tbofe
| glorious endowments of the body, whereby it
(hall become itrong, immortal!, glorious, fpiritu-
I all, but all the circumftanciall ioy which lhall in
heauenbe incident to ourcftates now glorified,
wee (hall be filled with it all through him,
Forthe fecondpoint,h nvwecometobe filled: Thefe three things mult beobferued. Firft, that all j fulueiTe is in Chrift, who hath receiued it without meafure ; Wc haue it from him according to the mea- \ fnreofh$tgift,Ioh.i.Epb.^ As the funnehath ful- i neffe of light, in that perfeftion which doth agree} j to light; the Moone hath light from the Sunne! | in that meafure wherein iti* capable 5 fo Chrift, \ 'the Sunne of righteoufneffc, hee hath fulnefle! without meafure ; but the Church, with all her 1 members are filled from him, according to the capaciticof them, as members vnder him.
Wee muft know by what meanes we receiue our
fulneffe from Chrift : To which the anfwereisby
being partakers of Chrift himfelfe, we come to be
I filled with thefulneflecfgn-.ee and glory in him,
(as by eating and taking the fubftanceof earth-
j Iy nourishments, wee come to haue the vertue in
!them,euen to be filled mth fpirirs andb!oudin*j
Igendred from them; fo in Chnft is life, by getting'
him wee come to partake in thi* We which floweth j
from him. More particularly >the meanes by which ,
wee!
Ve R.ir. EpbefiaMSy Chap
i.
407
wee corns to be made partakers of Chrift and Co j to be filled, they be fuch meanes as conueigh Chrift to vs,or make vs receiue hira. The firft are the word and Sacraments, for as Perfons by their words, and by a ring doe contract andgiue themfelties fully the one to the other: So doth Chrift. by his word offering vs himfelfe, and by his Sacraments as pledges and tokens con- ueigh himfelfe and beftow himfe re on vs. Now we receiue him partly by Humiliue, which doth jemprievs of our ieiues , and make roomc for him,forpouerty and hunger are eu^ry where made j the forerunners of be ng rilled : partly by Beliefej which doth feede on him and apply him, partly! by walking in Chriir,and exercifins our fducs fpi j rituailyj be filled with the fftrit ,fp:a mo to your feints in Pfdmes2 &c. Our walking in Chrift ma- kcth him ietrle and roote more and more in vs: Now the further hee dweibth in v$,'tbe morcf hit fV'eth vs ; Belide char,thc nature of fire is to burne out further when ir u b owed and mooued.
The laft thing to be marked is the order and degrees wherein we come to be filled; now Chrift doth fill vs rtrft in regard of pares at our liril Con- ucrliou, in as much as he doth gitte vs fucb grace asdothoppofe all iinne, and incline vs to all obe- dience, that though we can accomplifh nothing as we deiire, yet in the inner Minas wee are new creatures, Wee delight in the Law of God : As the frame of an Infant is full for the mem Vers, though it is (mall for quantity;(b is the frame of our Grace.
Secondly, •
40O
tf*L
Tftz.
EpheJians7Chaip.i. Ver^jJ
Secondly >we are filled with fulneffe after a fort for the prefent age of Child-hood, in which wee now hue: thus the Romanes are faid to be fuli of good nelle and all knowledge j full after a fore tor this ftace of Child-hood in which wee here hue, full in companion of more imperfect beginnings.Third- fy, (aftly. We areabfoiucely filled with all tnat ful- neffe which doth belong to vs as members of Chrift, and that is to be done in hepuenheereaiter: Looke as the firft Adam communicateth and fi!- leth his Children with this naturall life, fo as they are firft infants, then ripe for children, then "men : So Chriit doth gradually impart- vnto vs his mem- bers tins fulneffe, which d weiieth in him.
We fee then that all fulnefle is from Chrift: how doe they then forget themieiues who /eeke righte- oufnes out of him? That befalleth them,they leaue the well-head of all grace and glory, and digge Ci- fternes which will not hold water.
This doth teach vs to come to Chrift. Bounti-
fu!l Lore* want none to reteyne to them, happy is
heewhomay fhrowd himfeife vndcr their wings:
Shall we not pretTe with reuerence to this Lord of
Lords, who doth fill all in all with his ipirituail
b'effings, who keepeth an open houfejnuiteth,#b,
wbofoeuer tbirjietb, let bim come and drinkeyyea drink
freely the waters of life ^ and lohn 7. ^7. whofoeuey
\ commetblome, J will not c.vlbimfortbX Chriit may
J complaine as he did fomerime with that people of
J the I ewes, How oft would J baue gathered yox , but
\yott would not ? So heemay fay to vs, Howott
1 would
I I
VfiR.^3-
V
Ephefians>£ha\>.
409
would I haue had you,bhnde, naked, miferable by
nature, come to me,that ye might be fi lied with
righteoufnefle and life, but ye haue refufed ?
Well, did we know what wee are called
to, and what wee might finde in
him, then would we come and
be fuiters to him, John. 4.
\o.But alas this is bid
frmourejes.
FINIS,
i
Faults efcaped.
P\A$* 7 J. li»< i£. redd collediucly. Tage 82. Un$ %7* *'*& paralelL pa»$Q.U*t lefts, an. f^.91. / 13. r. then God may permit or dehuera (inner to (inne, and no (inne folioweth. p. lit J. S.r.in infancie. p.iji.Aif.ieaucoutiMf. />ci3*.f.f.addc,are. p 140. /.14. r. benediction. f. I48./. if.r. typified, /m jo.l. 10. 1*. confe&ary.f. i^./.7.addc,bath theft end*, p .178.1.11- t.Vartm /M83. '»'»« i.*- darkeneffe.p.iof./.9,r theD^&ors.p a o 7. J. 11. r. count. p. 1x4. J.3. r.toa head /».i2C\/.x.r.one. f.i»7 /.Q ft fuccelfiuely p.xi8./£.r.one. ^.2ia/.<t.addc>in.^.t3i./.7.r.necreJ.Z4i J g* »n the margin, blot out Dott. a. /m*8. /.x4blot out^witb praimy,and /.X7. r.pronitic to fin.f.3oi.Z.5and^r.miynotoncthathathit.p|uJi4'ProPoun- ded./\3$8./,c. rior /^4o./.ic^vvithmvs his grace, p.g**. j-4-r an J J ?•*. x6. r.prcparatiue.p. 3 e7 ./. 1 9 .preparation,^* 9 . J* for the Utter (our)r.one.;>.m / ic.r.preparatiue.p^Ui* r 1 chltjThat the wil of the creator is the necefsitie of things,on Gods decree necefsitie fol • lomth.Butthi«,&cf.j85./:i^.ftilc^.j84 l:V> ft muchlefie./.40X. U$ r.cuer./.34g./.i3.Grace oncc.r.greajones.