lose ten parts of his kingdome It is in our little personall common wealths as in those wide ones Where Counsell failes all goes to ruine Prou. 11.24 Doct. 3 Counsell of his will That is which his will propounded to it did freely accept Obserue hence that what God willeth once that hee effectually worketh see Psal 115. Our God is in Heauen and doth whatsoeuer hee willeth Who hath refused his will so Isa 46 10. We see in beasts that they haue an appetite to that they moue after in men that which they will that they put out their power to effect so it is in God if he will any thing he doth worke it effectually That is a friuolous distinction of an effectuall and an ineffectuall will in God which standeth neyther with truth of Scripture as in this place nor with the blessednesse of God nor with the nature of things all that shewed him which his will accepteth he doth effectually worke it Against blessednes of God for might God will a thing and not haue it hee were not fully blessed when to haue euery good will is more blessed then to want it Against nature of things for euery thing which will and ability worketh if God almighty haue will to any thing the thing must needs follow Where there is full power to worke any thing applied to the working of it the thing wrought must needs follow Heere some distinguish and say that in things which God will doe his power doth worke them effectually but the things which God would haue on condition from vs those his power doth not worke An old Pelagian conceit Would not God haue vs walke in his commandements and hath he not said that he will put his spirit in vs and make vs walke in them S. Austin learned that God did promise to worke mightily those things hee requireth from vs. If to haue the conditionall will be more happy then to want it then God who hath power to worke the condition in vs will not want it Not to say that this conditional will is absurdly imagined in God he must will the hauing a thing on condition which he will not worke and then it is impossible vnlesse the creature can doe something good which he will not doe in him or on condition which he will worke and then hee worketh all he willeth or on such a condition which he seeth the creature cannot performe nor himselfe will not make him performe and this were idle and friuolous Vse 1 The Vse is first for our comfort While we know that all that good which God hath willed to vs he will work it for vs saith repentance perseuerance in his feare sanctification and saluation His will is we should be raised vp at the last day all these hee will effectually work for vs. Did our good depend vpon our owne wills as things exempted from subiection to his power all our comfort were at an end If the preseruing me from euill bestowing on mee good depend not entirely for principall efficacy on God farewell all religion Vse 2 We see them confuted that make Gods will tend mans and worke accordingly as that inclineth which is to set the Cart before the Horse to make the supream gouernesse come after the hand-maid We cannot go to the next towne but we must say if God will saith Iames. God can haue nothing with man no faith no conuersion but if man will and that not as comming to him in obedience but as able to crosse him and resist his pleasure Ob. Hee doth still worke after the counsell of his will seeing it pleased him to yeeld so to the liberty of his creature Resp Where learne they that God hath suspended his omnipotency and put the staffe out of his hand The Scripture telleth vs that God hath the hearts of Kings to carry them as he will that the power that raised Christ worketh faith in vs. Secondly I say that did God looke to the will of another as the rule of that he will worke he could not be said to worke after the counsell of his will though hee might be said to worke willingly as it is with seruants and subiects who looke to the wills of others for their direction of others to whom they are in power inferiour Vse 3 Lastly let vs seeing all things are according to his will yeeld him obedience in all things It is fit children or seruants should be subiect to the will of parents and masters how much more for vs to subiect our selues to his will which is euer guided with vnsearchable wisedome Hauing thus admonished what I deeme fit to be spoken more generally as fitting to popular instruction before I passe this place I thinke it good to deliuer my iudgement touching that question Quest Whether Adams voluntary fall was preordained and in some sort willed by God yea or no Or whether God did onely foresee it and decree to suffer it not willing or intending that it should fall out though hee saw how he could worke good out of it I will first set downe the arguments on both sides Secondly lay downe conclusions opening the truth Thirdly answere the arguments propounded to the contrary Those who defend the latter reason thus 1. That which maketh God cruell and more cruell then Tygres themselues and vniust is not to be granted But to make him will the vndeserued fall and ruine of his creatures doth make him so 2. That which maketh God will an occasion of shewing his owne wrath is foolishly ascribed to God no wise man will make worke for himselfe to be angry at 3. That which fighteth with the end of God in creating man that is not to be ascribed to God But to will the fall of his creatures fighteth with his end he propounded namely that by seruing him they might liue happy euerlastingly 4. That which standeth not with Gods truth in his word is not to be granted But that to say he did will and determine the fall standeth not with his truth His word saith I would haue thee come to life perseuere in obeying me this saith I will not haue thee come to life nor continue in obeying Ergo it maketh God to haue deceiued man 5. That which maketh God will the taking away of some guilt by which Adam should haue beene enabled to haue obeyed or to withdraw some Grace and so forsaken him before hee had sinned that is not to be granted But to make God will and decree that his creature shall fall doth inferre the substraction of some Grace and sufficient abilities to keepe the Law and that while Adam yet had not offended Ergo it is not to be granted 6. That which God willeth that hee worketh and is author of But the fall you say he willeth Ergo. 7. He who gaue strength enough to haue auoided sinne did forbid it in paine of death he is not willing that sinne should be But God did so 8. That which maketh God will that which
Seeing we are his body let vs not doubt but he hath fellow-feeling with vs and doth so farre as may stand with a glorified condition commiserate our distresses Saul Saul why persecutest thou me He that toucheth you toucheth the apple of my eye Can the finger ake but the head feeleth Vse 3 This doth show vs our duetie that wee must endeauour to subiect our selues wholly to Christ If the head would direct one way and the members take another what a confusion were this in the naturall body Let vs labour to deny our owne wils and lay them downe before Christ as euer we will with comfort call vpon him to be a head to vs let vs behaue our selues as obedient members to him Some bend the will of Christ like a leaden rule to their owne will and so farre they will goe in religion as shall humour them and stand with their pleasure But let vs know that true religion neuer beginneth till in preparation of minde wee addresse our selues to deny and subiect our wills to that whatsoeuer Christ shall signifie as his will out of his word Doct. 2 Obserue againe that hee saith This body is his fulnesse that Christ doth not count himselfe full and compleate without all his faithfull members Hence it is that while all Christs members are gathered we are said not to be growne vp to that age wherein Christ is full or to the age of the fulnesse of Christ Eph. 4.13 For as it hath pleased Christ to make himselfe a head to vs wee may say of him as Saint Paul saith of the head 1 Cor. 12. Can the head say to the foote I haue no neede of thee For as the head is not in full perfection till it haue euery member and that in the growth which appertaineth to it so Christ our head is not compleate till hee haue all his members and that in their seuerall perfections belonging to them euen as it is betweene Kings who are heads politicke and their people though for their persons they are neuer so compleate yet the multitude of their subiects addeth no small glory to them So it is twixt Christ our King and vs his people Vse 1 Which consideration doth first show vs that none of those who either liue knit to Christ onely by externall profession yea none of those who receiue some effects of the spirit which for a time onely abide in them none of all those who in the end shall heare that sentence depart from me were euery true parts of Christs body for Christ is made the fuller and compleate by all his true members and should be maimed if he lacked one of them These ergo belonged to his body as a wooden legge or glasse doth to the body of a man or at the most as a bunching wenne which is more inwardly continued and hath a kinde of life but it is not quickned as a member of it and therefore it remaineth the more compleate when such are cut off from it Vse 2 Is euery beleeuing soule a member making Christ their head more full This then doth assure vs that Christ will keepe vs who are true members of him and not suffer any thing to seperate vs from him Is it not a blemish in the body wherein one member onely is wanting So Christ should be maimed if wee were any of vs lost who exist in him as liuing members of him Beside what naturall head would part with a member were it in the power of it still to enioy it Wherefore when Christ wanteth no power wee may assure our selues hee wanteth no will to preserue vs in that vnion and communion which as members wee haue attained with him Vse 3 This doth let vs see a ground of patience against the contempt to which true Christians are subiect in this present World Men often deeme them the refuse and off all of all others but this may encourage Christ doth thinke so honourably of vs that hee counteth himselfe maymed and imperfect without vs. If Grace once fauour and respect vs wee passe not what inferiour persons thinke of vs So should it be heere wee should digest disgrace from men more easily to thinke that our great God and Sauiour hath vs in such estimation Obserue lastly from this description of Christ Who filleth all in all that whatsoeuer thing is in vs as Christians all of it is from Christ Colos 2.10 In him wee are compleate filled with all heauenly gifts which serue to remooue euill or set vs in state of blessednesse So Colos 3.11 Put on the new man in which Christ is all in all For looke as what euer things are in naturall men are all from the olde Adam as for example That they are of this complection this stature feature sexe in regard of their body that they are of sharpe mindes reaching wits or otherwise that they are in this Countrey in this ciuill condition what euer they haue according to the fashion of this world which passeth all is from the first Adam so looke about thee what euer thing is to be seene in a Christian as a Christian all is from Christ this second Adam who filleth all in all Should wee haue any thing which we receiued not from him wee might so farre boast in our selues Ergo Wee haue not any thing which is not giuen vs by Christ that all our reioycing might be in God through him Hee doth furnish vs with the whole suite of Grace and glory that his magnificence might not in the least degree be obscured For the cleerer opening of this point two things are heere to be considered First What the things are wherewith hee filleth vs. Secondly how we come to be filled The things are all that fulnesse of God which beginneth in grace is then perfected in glory when God shall be all in all More particularly he doth fill vs with righteousnesse and life for euery thing filleth other with such as it selfe hath Now as the first Adam filleth his with sinne and death so the second Adam hath treasured in him righteousnesse and life for all that are his therefore hee is said Daniel 9.24 to haue taken away sinne and brought to vs eternall righteousnesse and hee is said 2 Tim. 1.10 to haue tooke away death and brought to light life and immortalitie the life is either the life of grace or of glory the life of grace is inward or outward The inward grace of Christ being that which doth dwell in the soule principally changing it in the vnderstanding will and affections of it which doth also secondarily show it selfe in the body both making the outward man more amiable and awfull Wisedome maketh the face to shine and also subiecting the members of it to it selfe so as they become weapons of righteousnesse Rom. 6. Euen as that cloud of Gods presence first filled the sanctuary and thence spread it selfe into the whole house So the soule being first filled with all knowledge and goodnesse Rom. 15.14 they breake
to create mankinde out of necessity not out of liberty that is absurd But choosing some and reprobating others to ends forenamed maketh him create out of necessity 6 He who cannot doe worse then annihilate his creature cannot reiect it to the glory of Iustice God cannot doe worse for hee giues it but being Ergo can doe no worse then take away that he giueth it Ergo. 7 Such who are chosen to saluation through faith and sanctification such are in sinne But we are chosen Ergo. 8 Such who were all alike loued in Creation amongst such was no election nor reiection but we are all alike loued receiued like fauours had all life alike offred vs. 9 That which maketh the fall of man necessary so as man was not free to fall is not to be granted Gods decree to haue mercy glorified in some and iustice in other some doth impose necessity of falling Ergo. These be the chiefe reasons which I haue obserued for the vouching our election to be both after the decree of creating vs and permitting vs to fall into sinne Now then let vs set in equall pareill the arguments which shew that Gods electing of vs cannot be after the consideration of our creation and fall 1 That which is a meane by which God bringeth some to saluation vnto the glory of Grace and others to glorifie his iustice in deserued punishments that is after these ends decreed But the permission of the fall is vsed by God as a meane c. The first part is plaine for the ends must be in nature before the meanes to the end The second part may be thus cleared We see some by occasion of the fall saued to the glory of mercy which without the fall they could not haue beene Had Adam stood it is manifest that iustice should immediately and properly had the glory in all our saluations for we should haue liued according to Couenant Doe these things and liue in them Againe that sinne in whose punishment iustice doth glorifie her selfe the permitting it could not but be a meane but the punishment of Adams sinne lyeth vnremoued on all vnpenitent and vnbeleeuing persons for wee are by nature the children of wrath and Gods wrath abideth on him who beleeueth not abideth I say intimating that the wrath is not first inflicted vpon vnbeleefe but further continued whereas could wee by faith come to God he would be reconciled That which some obiect that the sinne of Adam not as it was contracted by him condemneth any but as it is continued by our vnbeleefe this is nothing to the matter For first it is false that many remaine not in the death of sinne and trespasse in which by nature they are conceiued Now these who haue the punishment of that sinne neuer remooued from them must needs be vnder that sinne once contracted by him And though the latter part of that exception is true in this sense that by reason of vnbeleefe that sinne hurteth them which otherwise would not yet in this sense it is not true viz. vnbeleeuers are onely condemned for that sinne of vnbeleefe not for that sinne they sinned in Adam also and other actuall transgressions But whither as first contracted or after continued it condemnes This is sure that vnlesse it may be verified that the sinne doth not by any meanes stand on any mans score so as to be condemned for it that it must needs be yeelded a meane whereby iustice is glorified in the iust reuenge of some Argument 2. No word teacheth that God had any other euent for doe this liue doth not proue that God propounded to attain this as his end that wee might all liue no more then in what day thou eatest thou shalt die the death doth argue that God had this end viz. that all mankind breaking his Law should die eternally Eyther God had no end in making his creature or this end which now hee compasseth or some other which he hath not attained But he could not be without his end in making him nor haue any other end which he hath not attained The first proposition is vndoubted the second is as cleare for to haue no end in working agreeth not to God a wise and vnderstanding agent to haue an end and not attaine it standeth not with his blessednesse for to haue a primary principall end which one affecteth is more blessed then not to haue it Againe he whose prouidence is so perfect that no inferiour cause can default beside his intention and permission his end cannot be disappointed Now it is plaine that no instrument can default further then hee intendeth it shall and chooseth to permit it for if any defect befall an instrument which the Artificer chooseth not his worke is troubled and it argueth ignorance or impotency in him that so worketh Argument 3. Either God did by his antecedent prouidence propound this end or he commeth to it by occasion of some euent But he doth not come to this end of sauing in Christ by occasion First this after-prouidence is imperfect not beseeming God when one after a thing is fallen out maketh the best of it and is rather post videntia then prouidentia Secondly this maketh God vse a more imperfect prouidence about his most excellent workes and come to that besides his primary intention which is far more glorious then the first 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 vnsearchable mistery of Election and reprobation is not to be admitted But to choose reiect after the fall doth euacuate this mistery For though God deale diuersly with men now in equall condemnation yet the iustice of this fact is apparant for God may punish with death or make that treason trespasse which is committed against him Who will challenge this fact of iniustce Argument 5. That which maketh God will some of his creatures conditionally that is not to be granted But to make God choose after the fall maketh him to haue willed ineffectually some other end Gods will were not omnipotent should it not effect what euer it willeth Gods velle is posse neither can he haue a conditionall will I will giue my creature life if he keepe this commandement For either he must suppose that his creature must doe some thing which he will not make him and then he were not omnipotent or think that he will make him doe that thing and on doing it giue him life and this in effect a will most absolute or he must know that hee neither will nor can doe it and yet will this on a condition which he doth see impossible and this were friuolous Argument 6. That which maketh God looke out of himselfe for determining his will But to elect and reiect after the fall suspendeth that determination of his will on qualification fore-seene in the creature Ergo. The first part is manifest For it
shewed vs that we should be called his children 1 Iohn 3.1 Ergo life is called a gift of Gods grace Rom. 6. vlt. And that which God will do about his children in the day of iudgment is called mercy 2 Tim. 1. The Lord shew Onesiphorus mercy in that day This is to be marked against the Papists the first force of their error in the matter of merit beginning here For they grant this proposition true They make grace belonging ad actionem dei predestinantis eligentis non ad terminum electionis that God doth out of his grace predestinate vs to life but this they will not admit that God doth predestinate vs to life which shall come immediately from this grace Now to conceiue thus of predestination is to take away all the grace of predestination For to choose one out of grace to haue this or that hee shall well pay for is grace not worth God haue mercy As they say this is grace when he might haue chosen others left vs he did take vs as who should haue life purchased from his Iustice I answer here is an action of liberty to take one before another but while this is it to which I am taken viz. to haue a penny-worth for my penny there is no grace at all shewed me For when actions are defined according to the obiect about which they are conuersant if the obiect of life haue not grace in it there can be no grace in electing to it Secondly predestination should be an intermedled action partly a preparation of things God would doe out of his grace as of calling the first iustification according to the Papists partly a preparation of things God would doe out of Iustice as of our glorification Thirdly this maketh all that God doth out of grace tend to this end that his iustice may be glorious in giuing life We read the contrary that iustice shutteth all vnder sinne that grace may be glorious in all this wee reade not and it were absurd to thinke it when all his iustice doth in reprobation tend to this end that the riches of his grace may be more displayed Fourthly the life to which wee are predestinated is here included in this word Adoption it is called a gift an inheritance it is heere said to be attained through Christ Rom. 5. v. vlt. As sinne reigneth to death so doth not the righteousnesse of Christ to life But grace by Christs righteousnesse reigneth vnto life the immediate cause ergo of life is Gods grace for the immediate cause of death is sinne The Papists make life from grace remote quoad radicem not preximè immediatè and God is said to haue made Christ euery thing to vs that our whole reioycing might be in God shewing vs grace through him not that we might be able to reioyce in our selues as now reinabled to deserue from iustice throgh him this then is to be held as a principle of great moment that the life to which we are chosen and predestinated is a life immediately flowing from the grace of God For this doth shew that the iustifying righteousnesse which God doth prepare for vs must be such that God may vpon it reckon vs iust from his meere grace to the receiuing of life from his grace But heere is no place to enter the doctrine of iustification and merit the which wee shall haue fit occasion to vnfold hereafter Now followeth the manner within himselfe that is according to the good pleasure of his will The first phrase I rather reade thus because in that wee are saide to be ordained to adoption through Christ it doth intimate that we are ordained to be children to him and because he would rather haue said Who hath predestinated vs to be Sonnes through Christ to himselfe then to adoption through Christ to himselfe but it skilleth not how we take it seeing the latter words doth sufficiently ground the instruction to be gathered Doct. Obserue that God out of his meere good will doth determine both the end and all the meanes by which hee will bring vs to the end If God doe choose and predestinate vs to life because that hee doth foresee that we will so vse his grace as to perseuer in beliefe by meanes of it then must hee call vs rather then others because he doth foresee that wee will vse his grace offered well and concur with it in manner forenamed For so farre as foreseene considerations moue mee to take any to the end of life so farre they moue to intend and execute the meanes which must bring to life But the Papists themselues in this are sound who hold that therefore God doth freely ordaine vs to the end and that he doth therefore freely call and iustifie vs hitherto they grant grace euen in the execution of Gods predestination and it may be proued by Scriptures For in calling two things may be marked 1. The sending his word 2. The working with it by his spirit now he doth both these out of his free pleasure For the word hee doth send it to those whom he doth see will lesse profit by it then others If the things done in thee had beene done in Tyrus and Sidon they would at least haue humbled themselues in Niniuie like repentance Ezech. 3. I send thee not to a people of a strange tongue they would heare thee but these will not heare thee Now he teacheth inwardly no lesse freely Luke 10.2 Father I confesse thou reuealest these things to babes and hidest them from wise ones euen according to thy good pleasure Therefore Paul saith 2 Tim. 2.9 Hee hath called vs with a holy calling according to his purpose and grace Now if God doe call vs to saluation without any thing fore-seene in vs it cannot be but that hee did ordaine vs to saluation without fore-seeing any thing which might moue him vnto it this is taught Rom. 9. that the purpose of God is according to election that is free depending on him onely who calleth vs to glory not on any thing in vs called The reason why God sheweth mercy or hardeneth that is denieth mercy is his meere will That as the Potter hath nothing but his pleasure mouing him to appoint or make of the same lumpe vessels to so diuers ends no more hath God And here it shall not be amisse to cleare that Scripture from some misconstructions which haue beene made obscuring the true meaning of it to some vnderstandings Rom. 9. Vers 11. cleared from false constructions Some make the purpose of God verse 11. to note out such a purpose by which God determineth to choose out to life such whom he doth fore-see will seeke it by constant faith in his promises reiecting others from life who seeke saluation by their owne righteousnesse in the workes of the Law This construction floweth from a former errour viz. that the Apostle in this passage of Scripture from the sixt verse downeward doth speake of the
an edge vpon our thankesgiuing Least we should forget this dutie to God God hath left some trouble some remainders like the weather in ache of a wrested ioynt when now it is restored How thankefully would wee take it to be set free from the drakenesse deadnesse sensuality earthly mindednesse which we still finde as a clog and chaine to the spirits of vs If this would be so gratefull to be set free from circumstances which molest vs onely how much more is that our substanciall deliuerance from the reuenging iustice of God from the power of the diuell holding vs vnder the curse from the power of our conscience iustly condemning vs from the power of sinne commanding as King how much more is this to be extolled This mercy was not showed to the Angels creatures more excellent then our selues Should one set vs free from the state of Villenage or ransome vs from the Gallies we could not think our selues thankfull enough to them much lesse can wee euer be thankefull enough for this benefit Vse 2 It should stirre vp spirituall ioy Looke Isa 44.23 where the insensible creatures are called vpon to reioyce for the redemption of Gods people when they were redeemed from Babell the ioy did put them into an extasie they knew not whither they were a sleepe or a wake Let vs pray to God to moue the scales from our eyes and take the vaile from our hearts which will not let vs reioyce in so excellent mercy It followeth Through his bloud Obserue what it is by which wee are ransomed and redeemed euen the bloud of Christ This was it which in the bloud of all the Sacrifices was prefigured We are redeemed saith Peter not with siluer or gold but with the bloud of Christ a lambe vndefiled When any are captiue here and there we haue but two waies vsually by which we redeeme them The first is by force of armes when we powerfully rescue them the other is by course of iustice when wee send some ransome and by way of change set them free For with-draw that voluntary couenant who doubteth but that had the creature kept his innocency a thousand yeares God was free to haue annihilated him Now it is in vaine to dispute what God might haue done by absolute power for God may out of his absolute soueraignty not haue punished Adams sinne both because it was against himselfe not others to whom he is tyed to doe iustice and especially for that the demonstration of his reuenging iustice springeth not from the necessity of his nature but from his voluntary disposition as well as the giuing life perpetuall to obedience for a certaine space performed And finally because God is able were he pleased to shew this power to turne it to his glory which mens impotency not attaining maketh them that they cannot alwaies with iustice forgiue euen that in which themselues are trespassed Yet seeing God hath determined that his iustice shall take her reuenge if by breach of couenant she be wronged hee cannot but execute punishment neither may he set vs free from the same but so as wronged iustice may receiue satisfaction Againe we know which maketh the Scripture say it was meete and necessary that Christ should be consecrated through suffering that he should suffer and so enter his glory See Luke 24.26 Heb. 2.17 Death corporall and spirituall such as is a punishment of sinne but not sinfull Desertion not in regard of vnion and sustentation but of consolation Impression of wrath death being made as seruiceable for our good and the feare of it being taken away by him who hath tasted it for vs and swallowed it vp into victory We know that he hath by way of ransome redeemed vs as being the fittest way both to deliuer vs out of his grace freely and yet to show himselfe iust in so iustifying or redeeming of vs See Rom. 3.25 For further opening this point Marke two things 1. What is vnderstood by Christ his bloud 2. How it hath set vs free from bondage By his bloudy death vpon the crosse or his bloudy and cursed death the Scripture maketh vs redeemed By his death Heb. 9.12 and by yeelding himselfe to be made a curse for vs Gal. 3.13 the commandement giuen to Christ being this That he should lay downe his life for our redemption For looke as a surety must pay in such death as the Law inflicteth on sinners such death as is ioyned with the curse As he was our surety and vndertooke to answer our sinnes the God-head did but sustaine him that he should not be swallowed vp of it as the brasen couering of the Alter did make it fit to endure that materiall fire 3. The assault of those impure spirits for the houre or time for all those powers of darkenesse was then come when this his redemptory suffering approached Christ our surety was to take vpon him our debt of death both corporall and spirituall so farre as he might neither the vnion of his person nor yet the holinesse of his nature any whit diminished The Scripture doth mention his bloud so frequently both because this circumstance is most sensible and was the body in which all the typicall bloud of sacrifices in the Law had his accomplishment And Ergo as when wee reade that Christ was flesh we must not thinke as Apollinarius that he tooke no soule so when we reade his bloud shed or bodily death wee must not thinke that he dyed not a spirituall death in soule also The fathers who denyed that he dyed in soule deny it not absolutely but after a sort viz. that he dyed not such a death in soule as did destroy the essentiall life of it like as death bodily doth the life of the body nor yet any such death as did either separate his soule from vnion with God or did imply any sinfull corruption as it did in vs whose soules are dead in sinnes and trespasses Now this death is it by meanes whereof Gods grace doth set vs free and that in most iust manner First from the guilt of sinne in as much as it doth pacifie and satisfie iustice her displeasure against sinne This obedience of that great God our Sauiour being farre more effectuall to please and satisfie then the sinne of the whole world could be to displease and prouoke iustice against vs For though it be finite in it selfe yet in the person it becommeth infinite for the value of it Hence it is that God that is God as now in his reuenging iustice is gone forth is said to smell a sauour of rest in the death of Christ and by Christs being put vnder the Law or curse of Gods reuenging iustice made manifest in the Law we are said to be redeemed from the Law or curse as by an al-sufficient ransome accepted of iustice Secondly Now this bloud or death doth free vs from the Diuell for Sathans power ouer vs was by reason of sin and the punishment due to it from the
obtained an inheritance Now he commeth to the third blessing euen our Glorification Hauing laide downe our Iustification verse 7. and our Vocation verse 8.9.10 hee doth set downe this third before mentioned in this 11. and 12. verses We are to marke 1. The benefit 2. The foundation of it 3. The end The benefit hath reference to the 7. verse In whom we haue redemption in whom also wee haue obteyned an inheritance The old bookes reade it Wee are chosen the latter wee haue obteyned an inheritance The word signifyeth we haue beene chosen as it were by lot to an inheritance The ground showeth vs first our predestination Secondly the author of it by him who is described from the effect in which wee are to marke 1. The Action who doth worke effectually 2. The Obiect all things 3. The Manner according to the counsell of his will the end of this and all the other benefits following The words being easie wee will come to the instructions Doct. 1 First we see that being in Christ wee finde not onely righteousnesse in him but life euerlasting God doth not set vs free from sinne in Christ that by our selues wee might by workes meritorious worke out saluation but euen as sinne causeth death so his grace through Christ raigneth to life eternall Now the order in which we receiue this inheritance you may see Acts 26.18 Rom. 8. God enlightens their eyes brings them to know belieue on Christ that so they may receiue in him First remission of sins Secondly Inheritance with the Saints those whom hee hath called hee hath iustified so those whom he hath iustified hee hath glorified Sinne is a wall of partition which must be beaten downe before the light of grace and glory can shine vnto vs Now sinne being remoued from vs who are with the naturall sonne what should hinder but that wee should be heyres euen ioynt-heyres with him Being one with him wee are the seede to whom was promised vnder Canaan the inheritance of the world to come The better to vnderstand this matter of our inheritance you must know what it is in generall 2. In what order we come to receiue it That is an inheritance which I hold as the Sonne or Allie or as out of fauour I am written the heyre of this or that man so what euer we obtaine by our principall birth from Christ that is our inheritance That which we obtaine is two-fold First in this life wee receiue the first fruits the earnest of the spirit and all our blessings are giuen to vs as part of a childs part Wards while they are in their minority haue some allowance from their inheritance and Parents wil proue their children with some lesser stockes to see how they will husband them before they giue them the full estate they meane to leaue them so doth God Doct. 2 Secondly wee receiue the fulnesse in the life to come which standeth partly in Prerogatiues Secondly in the glory that shall be put vpon our persons Thirdly in the things which shall be giuen vs to possesse Some inheritances haue prerogatiues annexed as to be Lord high Steward Lord high Chamberlaine so our inheritance hath this royalty annexed Wee shall be Kings and Priests to God we shall be Iudges of the world and Angels with Christ standing by Christ as Benchers and Assistants in place of iudgement Our glory respecteth soule or body the soule shall be filled with the light of knowledge euen as the ayre vpon the comming of the Sun to it is rather light to appearance then inlightned 2. Our loue shall as a flame rise vp to God When the water which runneth in many channels is brought into one it maketh a little Sea When all our selfe-love loue of wife children earthly things yea of sinfull lusts is turned all into the loue of God then doubtlesse great and glorious shall be our loue 3. Our ioy breaking forth in praise who is able to vtter when here it is vnspeakeable sometime and glorious The glory of the body shall be such that it shall shine as the Sunne in the firmament both from the glory about it the glorious spirit within it as a Lanterne shineth from the Candle within it For the things we shall possesse they are in a word all things the world to come the new heauens and the new earth and the creature being a little thing we shall possesse God himselfe in Christ as our husband and all-sufficient portion Vse For the Vse first wee see that heauen commeth to vs freely did we deserue it and in effect pay for it it were purchase not inheritance but it is not said simply an inheritance but such an one as is assigned vs by lot for this word seemeth to respect that diuision of Canaan to the twelue Tribes whose seuerall seates were by lot designed Now if our inheritance commeth by lot then it is not our owne industry but the Diuine disposition which worketh all in all in it This should cause vs to reioyce O if men haue small things befall them in earth their hearts are soone raysed to reioyce in them yea in the vaine pleasures of this life how are the hearts of men filled with gladnesse who yet hang downe the head all amort while these things are piped Ah alas there are too many who taste their pottage like Esau better then their birth-right O let vs be ashamed that in these outward toyes which are but like the shaking of a childes rattle that in these our hearts should be tickled and with the matter of their free-hold in heauen should not be mooued This should make vs reioyce when wee are made heauy with diuers temptations 1 Pet. 1. so they did in those Apostolique times but the hidden light of this starre is not so discerned by vs who liue in this day of outward prosperity Vse 3 This should stirre vs vp to affect these things and be desirous of them the creature groaneth in kinde waiting when this our inheritance shall 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 Children are so affected to their earthly inheritances that they sometime practise against their owne parents affecting ouer-timely possession Great purchasers if they make a purchase in the remotest parts are not well till they haue seene it so should we be affected toward our inheritance Why hath God giuen vs the first fruits euen as the Spies did bring to the Israelites some of the fruits of Canaan to make them long after it and desire to be possessed of so good a land so doth the Lord giue vs to the like end the first fruits of the spirit to make vs desire and long after the fulnesse thereof Vse Finally see the feare we are to walke with vpon this consideration Hebr. 12. The greater things we expect from any the more must be our obseruancy toward them endeuor in al things to
grace whereby hee would infallibly not haue fallen Gods decreeing that hee should sinne out of his owne voluntary doth not diminish any power hee had whereby hee might haue stood if he would but doth onely hold backe that grace which would haue made him with effect to will that thing which he was otherwise able the not putting to grace no way due which should make him infallibly stand is one thing the substracting of Grace inabling him to stand if hee would is another Argument 6. That which he willeth that he is author of and worketh Wee distinguish that which hee willeth so 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 sinne is to will that his creature shall of his owne accord without his warrant doe this or that Argument 7. He who gaue strength enough to auoid sin and forbad it on paine of death would not haue sinne Ans It followeth not but thus onely that hee would not haue his creature sinne so as the blame of it should redound on him had he willed that he should not haue sinned he would haue giuen that grace with which hee saw hee would not haue fallen Argument 8. That is not to be yeelded which maketh God wil a thing disagreeing with his nature as allowing it for good not that which maketh him will it so farre onely that it should exist and haue being for it is good that the euill should be which God disalloweth or thus that which hath naturally and intrinsically a positiue contrariety with Gods nature that hee cannot will such a thing sinne is not for such contrariety cannot stand with the impossibility of the diuine nature Argument 9. Gods decree taketh not away mans liberty God doth not by any outward force determine the will but as being more intimate to it then it is vnto it selfe If man can determine his will no way diminish his power to the contrary how much more shall God be able Not to say that though man for exercise be determined to one yet while hee doth this out of free iudgement counting it such as hee may doe or not doe hee cannot but worke most freely Argument 10. He that is author of sinne doth not punish it so farre foorth or in that respect in which hee worketh it Againe God is not said Author but of such things which he doth both morally by command and physically by inward operation worke in vs They should say Hee that punisheth sinne willeth not that sinne should be which is false Argument 11. Hee who giueth his sonne to abolish sinne he doth not allow sinne as good this followeth or he would not that it should still dwell in those for whom his Sonne effectually suffereth But it will not follow that who so giueth his sonne to abolish it neuer willed the existing or being of it these may be subordeyned one to the other Argument 12. That which God willeth for ends that hee hath need of Ans God is al-sufficient not needing any thing out of himselfe neuerthelesse vpon supposition that God freely will haue some ends those things are in some kinde necessary which his will guided with wisedome chooseth and his counsell aduiseth as behoofefull to such purpose thus the being of sinne may be said needfull so farre as it signifieth a matter aduised by counsell and chosen by Gods free pleasure as sitting to such ends which he propounded The deniall of the wise man is respectiue to this that sinners thinke there is such need of their sinne as may excuse them in sinning as Peter saith God was not slacke as men count slacknes so he saith God needeth not sinners as sinfull men thinke him to need them Argument 13. It is a circle which Saint Paul is not ashamed of God shut vp all vnder sinne that hee might shew mercy on all we see euery day hee woundeth that he may heale againe hee bringeth to the graue that he may raise vp Argument 14. To that in Iames it is true first that God doth not tempt any man so as man can excuse himselfe Secondly he tempteth not the creature to that which is sinne vnto him or meerely ayming at the seduction of the creature for this darkenes of sinne goeth into light this euill is good so far as it is an obiect about which his will may be occupied Neuerthelesse God may leade the creature into temptation suffering the Deuill to tempt and God may preferre such obiects to his creature on which he doth see that hee will sinne and intend that hee shall sinne accordingly as hee doth see him inclined This is not to be an author of sinning to his creature but to detect vnto good purpose the defectibility which hee doth see to be in his creature It is then denyed that he who ordaineth that his creature shall fall or willeth it becommeth a tempter of his creature to fall or sinne against him As God willed that sinne should be so hee willed that it should be by the will of man freely obeying the seducing suggestion of the Diuell and peruerting by accident such things as should haue contained him in due obedience Thus haue I endeauoured to vnlose this Gordian knot which hath exercised the wits of the learnedst Diuines that euer were In a point of so great difficulty I presume not peremptorily to define but submit all that I haue conceiued for the opening of it to the iudgement of the Church of God verse 12 Now followeth the end why we are said to haue obtained an inheritance in Christ In which wee are to consider First of the persons Secondly the end it selfe The persons are described from the effect their hope which is amplified from the circumstance of time and the obiect about which it was occupied Who hoped in Christ first of all that is then when as yet the Gentiles were not called to belieue and hope on him which here is mentioned to their honour The end is that wee might be to the praise of his glory that is to the setting forth both by wordes and workes of his glorious mercy so glory is taken Rom. 9. as is aboue noted more at large Doct. 1 Obserue then that this is set down in commendation of the Iew that they first hoped on Christ whence we learne That to be brought to faith before others is a prerogatiue which persons so called haue aboue others The Iewes had a promise that Christ should be giuen them seek them first It is Israell in whom I will be glorious through thee accordingly Christ did walke with them as the Minister of them who were circumcised and did charge his Disciples to keepe them within the same bounds to seeke the lost sheepe of Israell Accordingly a Church was gathered amongst them though for their number they were but few in Christs time in comparison of the multitude which would not receiue him yet the kingdome did suffer violence the poore did
order of intention first God intendeth his owne glory then Christ then the Church then the World He who is elected and fore-knowne to be a Lambe taking away sinne a mediator redeeming from sinne and death he is elected himselfe after sinne foreseene and by consequent all in him But Christ is so foreknowne and elected Ergo. I should deny the first part of this reason for I see not why God should not choose predestinate him who should saue his chosen from sinne before he decreed or ordered that they should fall into sinne It is no ill prouidence to prepare my salue before I will let my childe out himselfe But some may say If God doe first appoint Christ to redeeme from sinne then hee must procure the being of sinne and so be the author of sinne Beside that this were nothing but to breake ones head that I may after heale it To this I say that it is good that sinne should be as Austin saith and that which is good so farre as it is good God may effectually procure it Praecipiendo mouendo non quiescendo consentiendo Hee is said to be the author of those things which he commandeth and worketh mouing the heart by habits which himselfe infuseth Ergo cannot be said to be the author of sinne If a man make a gash to prooue the excellency of some healing balme I see not why God may not prepare and giue way to the sinfull fall of his creature especially seeing hee knoweth how to mend better then his first making To the second part of the reason might be answered that Christ was not primarily and immediately chosen and predestinated a Lambe a Mediator of redemption but a Head and Prince of saluation who should saue all to the glory of Grace Now being chosen to this end hee is by force of this hee is chosen vpon sinne falling forth to be a sacrifice a Lambe taking away sinne for hee who is chosen to the end is chosen to the Meanes The second thing hence inferred is that foresight of Faith and perseuerance in it as a necessary condition before we can be elected Such who are chosen in Christ such are now fore-seene beleeuers when they are chosen for none are in Christ but such as beleeue But wee are chosen in him c. The first part of this reason is denied with the proofe of it There is a double being in any thing Virtuali continentia Actuali in existentia the one in vertue the other in actuall existing In the roote of corne there is blade eare in vertue but in haruest time the eare and blade are as it were actually hauing their existence in with the root So we are two waies in Christ First in vertue inasmuch as by force of Gods Election wee shall in time haue life and being from him Secondly when now by faith we come actually to exist in and with him who is the roote of vs. Now the first being in Christ requireth not faith but the second the first being heere to be vnderstood To the second part wee deny that this or any text saith we are chosen being now by faith in Christ for this sense maketh in Christ to belong to the obiect of relation whereas the scope of this place doth necessarily make it belong to the act of electing in this manner as for example He hath chosen vs in him viz. Iesus Christ my selfe with you Thus we might heere take occasion to discusse these two great questions 1. Whether man as now fallen be the subiect of election 2. Whether Election is of such who are in Gods foresight faithfull But I will handle the first in the next Doctrine the latter in the last conclusion or doctrine of this verse From this then that wee are beloued in Christ as our head wee may gather our happinesse O how firme is that coniunction which is begun in such a head who is God with God blessed for euer If Kings beare good will to some family if his loue begin in some chiefe one who is with him at Court as his speciall fauourite it is so much the firmer to all the rest of them Thus here how firme sure is his loue to vs whom he hath loued to life in Christ our Head and eldest brother who is his naturall Sonne from whom it is impossible that his loue should euer start and when it is sure to the head can the body be forsaken Doct. Before the foundation of the world Obserue what ancient loue the Lord hath born vs in Christ it is not of yesterday but before all worlds that his loue rested on vs electing vs to saluation such as should stand with the praise of his glory 2 Tim. 1.9 There is mention of Grace giuen vs before all worlds Ioh. 17.24 Make it manifest that thou louest them as thou louedst mee before the foundation of the world I haue loued thee with an euerlasting loue saith the Prophet Earthly men will purchase to themselues and heyres when it is but a possibility whether they shall haue heyre of their body yea or no. Againe they will shew their care of posterity while yet they are vnborne by making sure intayles But our Father of all the Fatherhood in heauen and earth doth when wee were but possible creatures before him loue vs to this end of supernaturall blessednesse for by this phrase I take not onely eternity but the degree of order in eternity is noted that for order before the being of the world was willed by him hee did shew vs this grace of choosing vs to life Heere therefore is fit place to consider of that question Whether God foreseeth man as fallen before he elect him The question I should answer negatiuely but in determining of it we wil consider 1. The arguments which affirm it 2. The reasons which deny 3. Wee will shew what we take to be the trueth in this matter answering the arguments which are here propounded to the contrary 1 First then the execution is vrged to prooue our Election after sinne Those whom God now fallen into sinne iustifieth saueth and condemneth those now being in sinne he chose to saue and decreed to condemne But God saueth and condemneth men now fallen into sinne Ergo. 2 Those who are chosen out of mercy and reprobated out of Iustice they are now foreseene in misery by sinne But our Election is out of mercy and reprobation is out of Iustice Ergo. 3 Those which are not or haue not any way being they cannot be elected or reiected But before Decree of Creation men are not Ergo. The first part is plaine that which hath no being can haue no affections that cannot be thus or thus which is not at all 4 That which maketh God first decree mans reiection to the glory of his Iustice before his being or corruption is considered that is absurd But this Doctrine of choosing and reprobating before mans fall doth so Ergo. 5 That which maketh God
God shall infallably be brought to life Now the first part of the reason thus limited is false Such whom God saueth such he doth foresee them in his Decree of electing them to saluation for this taketh away all predestination of meanes seruing to bring the Elect to life and presupposeth falsly that God cannot choose any to life whom he doth not finde or foresee as actually fitted then when he doth choose them whereas he may choose though neuer so vnfit for the end if hauing chosen vs he can make vs fit for our vnfitnesse for the present to the end doth not make vs vnfit for Gods election as for example I may choose a pen to write which neuer so faulty for the present and vnfit to write with while I know I can mend it and make it fit for this purpose I answere thirdly Euen of the decree of Election this is true if rightly taken viz. Such whom God saueth in time such he elected to saluation such now when he was in electing them this is false Such he elected to wit becomming such through his election this is true The first presupposeth in Gods fore-knowledge an antecedency of faith before the act of electing The latter a concomitancie of faith in the person chosen to saluation and that by force of Gods electing For election doth choose men as well to meanes as to the end and these decrees though diuersly named and in our conceits different yet they are one thing in God Answered 3 To the third I answere That the first part is false for it presupposeth that whatsoeuer is a cause or an antecedent to life must be an antecedent going before election to life It is not necessary that all which is required to life should be required to election vnto life Say I haue twenty pounds a yeere which I may giue to any I shall choose and that my will is none shall haue my Land but he shall pay forty shillings a yeere to the vse of certaine poore whom I shall designe hauing many good friends I choose one amongst them all who shall haue my Land paying to such poore I name forty shillings a yeere In this example his paying forty shillings yeerely is a condition on which he hath the Land not any condition mouing me to choose him before others to haue my Land So God chooseth such to saluation vpon condition they beleeue this condition belongeth not to the action of God choosing but to the terminus to life to which wee are chosen Would they proue that God doth choose to life on faith they should reason thus Vpon what condition God offereth life vpon that he chooseth But on condition of our faith he offereth to choose vs with this eternall election Ergo. But we see the second part of this reason would be euidently false for in what Gospell is it written beleeue and thou shalt be elected Lastly I answere that we cannot gather the decree of God within himselfe by promise or threatning for then wee might truely gather that God had decreed the eternall death of all man-kinde but on sinning in the forbidden tree he did threaten ergo he did decree Arminius distinction of peremptory decree and not peremptory would not helpe any thing indeede this presupposeth that the signifying will of God may not any whit differ from his secret will which he keepeth within himselfe which is a most palpable false-hood Answered 4 Such who are bound to beleeue their saluation when the decree of God is not that they should be saued such are bound to beleeue a lye I deny the consequence for the truth of my faith dependeth not on a conformity with Gods secret will within himselfe but with that which he hath reuealed vnto me While I beleeue according to that he reuealeth I cannot beleeue a lye though the thing I beleeue agree not with that which God within himselfe hath purposed To illustrate the answere Abraham did verily beleeue that he was to offer vp his Sonne without any exception for he did sustaine his faith in thinking that God could raise him from the dead not thinking God would repeale his command yet Abraham beleeued not a lye because he beleeued according to that which was reuealed vnto him But then you will say God may bid vs beleeue this or that as if it were his will when hee knoweth it not to be his will within himselfe Doubtlesse he may to proue vs as he did Abraham whether wee will addresse our selues conscionably to obey him or carelesly out of wilfulnesse disobey his commandements As the goodnesse of the creature is not in doing what God within his secret will hath appointed so the truth of the creature standeth not alwaies in beleeuing what hee within himselfe hath determined To the second part I answere that God doth not binde any directly and immediately to beleeue saluation but in a certaine order in which they cannot but beleeue them truely for hee bindeth men first to beleeue on Christ vnto saluation and then being now in Christ to beleeue that he loued them gaue himselfe for them did elect them will saue them and none can truely beleeue on Christ to saluation but infallibly beleeueth all these other Answered 5 I deny that Gods loue to life and wrath executing death may not stand together to loue so as actually by his influence to execute life cannot stand with wrath executing death to kill and quicken actually God cannot at once but to loue to life so as to choose some persons to be brought to life through certaine meanes this standeth well with wrath to death for the present and God would neuer haue giuen nor called Christ to suffer death for vs now in sinne and death had he not thus loued vs. Looke as God may bodily inflict death on him whom he so farre loueth that he meaneth to giue him life by raising him from the dead by his almighty power so is it here He may yeelde him dead to his iustice whom he so loueth to life that hee will by meanes predestinated bring them from death to life Answered 6 The consequence of the first proposition is denied If he must haue some generall before hee choose particular persons Then he hath thus I will choose these if they beleeue it is inough that we conceiue some such generall as this I will choose whom I will choose We deny the assumption with the reason of it Let them tell we when God raised Lazarus or chose Lazarus whom he would raise from the dead such a blinde man whom he would restore to light such a piece of earth which he would make into the body of Adam what generall rules he did these by rules which presuppose that things or persons thus and thus qualified should be thus and thus vsed The reason is denyed For to measure God by our scantling is foolish to imagine as it were created generall verities in his vnderstanding like as it is in our selues is fitter
stirre vs vp that wee may indeauour to know the properties of God and view as we may the reflection which wee haue in his word and workes of so infinite glory How dull of heart are we that wee no more seeke to haue the eyes of our mindes wiped that we may get some glympse of it We will runne after glorious sights on earth and are much affected with them to see the glory of Kings especially when their royall estates haue annexed princelike wisedome it maketh that befall men which did once happen to the Queene of Sheba There is no spirit remaining in them they are ouercome with it But how would this delight vs did we in any measure discerne it What shall be our glory in heauen our blessednesse but to enioy the continuall view of this glory this most blessed vision By meditation and contemplation to fixe the eye of our soules on this glory will transforme vs into the likenesse of it All the glory of this world is but like the shine of rotten wood which seemeth bright for the night season but is nothing as we see by day but rottennesse it selfe Wherefore let it not bewitch vs but let vs all seeke to God to take away the vaile off our hearts to the end that we may yet as in a mirrour or glasse get some sight of this most rich glory Rom. 9. This grace of his which hath beene alwaies towards vs. Obserue fourthly Wherewith he hath made vs accepted That is with which grace electing and predestinating vs that it might be glorified of vs he hath now in his time done vs fauour or made vs accepted in his Christ Doct. Obserue then what grace it is which in time doth worke all good things for vs euen the same grace which before all time did purpose them to vs Gods louing vs to life doth not beginne when now we are brought home by conuersion to beleeue on him but when we were his enemies he did so loue vs that he gaue his Sonne all to death for vs Ioh. 3. Rom. 5. And when he calleth vs in time he doth it out of that grace which was giuen to vs in Christ our head before all worlds For this cause the Scripture doth not say that God beginneth to loue vs to life when we beleeue but that he giueth vs life eternall executing that to which he had loued vs neither doth the Scripture say that in Christ now sent to worke our redemption loue in God is first conceiued but that it is manifested when that sauing grace appeared Tit. 3. when the philanthropie or loue of mankinde appeared Tit. 3.5 So God doth call vs according to grace giuen vs before worlds but now made manifest 2 Tim. 1. 1 Tim. 1. yea life and immortality are said to be brought to light as things which had beene ouershadowed by the Gospell Now looke as if the Sunne hauing her light long eclypsed should after breake out it were no new light but an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or new getting vp of the old light which for a time was eclypsed So it is with this sunne of Gods eternall grace the interposition of sinne through the vertue of iustice did for a time keepe from vs all the gracious influence of it till at length in Christ remouing that which hindred it breaketh out piercing our hearts with the beames of it and working in vs many reall effects which it could not put forth till iustice were satisfied Euen as God knew how to loue Christ his Sonne to that glorious life to which he had chosen and yet execute the cursed death on him as our surety so he could loue vs with his eternall loue vnto that life to which he had chosen vs and yet execute on vs the cursed death when we had offended Vse 1 This first serueth to excite in vs godly ioy in vs I say who see this light risen ouer vs this loue shining vpon vs in Christ which was sometime so ouercast by sinne and death that no glimpse of it might be discerned If this bodily sunne had his light but two or three daies eclypsed O how sweet and amiable would it seeme to vs when getting the victory it should shine in manner accustomed But shall it not affect that the grace of God quite hid from vs while wee were the children of wrath lay in all kinde of darkenesse that this grace so hidden should like a spring sunne returne to vs and refresh vs Vse 2 Againe we see them confuted who will not yeelde that God loueth any sinner vnto life till he doth see his faith and repentance But the loue which destinateth to bring one to life may stand with wrath executing death and why doth hee worke in sinners repentance faith sanctification which are the meanes tending vnto life if hee may not purpose the end vnto them What shall hinder him from louing them thus farre as to purpose to them that he can iustly execute Doct. Obserue Lastly in and through whom the grace of God doth bring vs to receiue fauour and grace euen in and through his beloued The Law came by Moses but grace and truth through Iesus Christ The Angels did sing at his birth glory to God peace on earth good will to men In him God was reconciling the world God did giue this testimony of him This is my beloued in whom I am well pleased For Christ hath performed such an obedience at the commandement of grace as doth yeeld such satisfaction to Iustice that grace may iustly giue vs euery good thing yea such an obedience as doth procure from grace euery good thing for vs for Grace and Iustice kisse each other in Christ Grace freely bestowing all her gifts vnto her glory and that without any wrong nay with full contentment of reuenging iustice See the first to the Coloss what is written on those words Who hath translated vs into the kingdome of his beloued Sonne In whom wee haue redemption through his bloud euen c. verse 7 Thus wee come from that gratifying mother child-bearing grace from all eternity in God himselfe to that grace which is freely giuen to vs and hath his reall effect in vs And this is handled first in regard of the Iew who had receiued it Paul with the rest belieuing Secondly in regard of the Gentiles and in particular these Ephesians The grace toward Paul with the rest of those who were first called to faith hath two maine branches First the grace of redemption or iustification Secondly the grace of glorification beginning verse 11. reaching to the 13. Now in handling this first benefit first in this verse he doth propound in the former part of the verse expound it in the latter Secondly hee doth set downe the benefit of vocation effectuall which did goe before it and make way to it verse 8. Thirdly the meanes of their vocation vers 9.10 In his propounding the benefit first wee must marke in whom wee come to haue it
in Christ Secondly what this redemption is that is the bringing vs out of bondage Thirdly the ransome in which we are redeemed through his bloud The exposition viz. that he meaneth nothing by redemption but remission of sinnes the fountaine whence it springeth being annexed viz. the riches of Gods grace The summe is out of his eternall grace he hath made vs accepted in his Christ for in his Christ whereas by nature wee are in thraldome and bondage he hath deliuered and redeemed vs through no other ransome then the bloud of his Sonne He hath I say set vs free both from guilt and punishments of our sinnes through his most rich and abundant grace towards vs. Doct. Obserue first in whom deliuerance is to be found from all spirituall thraldome euen in Christ It is often said in Christ as aboue wee are blessed thus and thus The Reason is Because God hath made Christ an Adam head roote common receptacle storehouse in whom are treasured al those good things which from him are communicated to vs There are three phrases in speaking of Christ Sometime wee are said to haue things in him sometime for him as Phil. 2. To you it is giuen for Christ his sake not onely to belieue but to suffer sometime we are said to haue things through him as 1 Corin. 5. Rom. 7. Blessed be God who hath giuen vs victory through Christ Now the reason of the first is because that in Christ as a common store-house euery thing is first placed which afterward is to be imparted to any of vs As in Adam our being naturall our hopes of life and death and in euent our condemnation was receiued before euer they came to be applyed and receiued actually into vs. The second is said that Christ doth by his obedience obtaine euery good thing which in time is communicated to vs for as Adam hath procured all the guilt condemnation misery which in time we know so Christ the second Adam in regard of the contrary The third phrase is spoken in respect that Christ is a mediator not onely of impetration but of execution that is not onely obtaining and receiuing from grace all good for vs but executing and by efficacy applying the same in vs as the first Adam doth effectually propagate his being sinne guilt condemnation Vse The Vse of this Doctrine is to stir vs vp to seeke this aboue all that wee may be by faith in Christ Wee loue to thrust amongst them with whom wee may finde benefit profit yea we must striue 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 it Those who are neerest the fire partake in the heat or a more than those who are further remoued So it is heere alas men seeke to be made one person in Law to be most neerely ioyned to such as may bring them in wealth Allies beneficiall but who doth seeke by a spirituall marriage to become one with him in whom is euery good blessing See aboue the end of the third verse Doct. Obserue secondly from this that hee saith We haue redemption in Christ what all of vs are by nature viz. no better then in a spirituall captiuity or bondage Were we no way taken or held captiue there could be no place for ransoming or redeeming of vs. Now captiuity or bondage is a state opposite to liberty wherein men liue vnder the power of hard Lords depriued of liberty and grieuously intreated many waies The bondage of captiues is in this first that they are in hands of such as rule seuerely ouer them secondly they haue not freedome to doe any thing which formerlie they might when they were at liberty thirdâ—y they are forced to endure many things most grieuous Thus it is in the spirituall consideration which I wil briefly vnfold What Lords as it were reigne ouer a man they are of two sorts the Principall or Ministeriall The principall is the most iust God whose iustice we haue wronged by sinne ergo wee are said to be redeemed from vnder the Law that is from vnder the reuenging iustice of the Law Looke as subiects taken in murder robbery committed are the Kings prisoners principally not his who keepes them so it is with vs. Ministeriall the Deuill and his Angels the conscience accusing condemning for sin Act. 2. Men are said before their conuersion to be vnder the power of the Deuill 2 Tim. 2. to be taken as beasts aliue of the Deuill to his will not that hee is the principall Lord that hath right in the prisoner but he is the Iayler and executioner so the prisoners are his to keepe them in the dungeon of darkenes and in the chaynes of lusts of darkenesse Yea God hath put a man vnder the power of his Conscience which is as a keeper continually going with him and halling him to condemnation while he is out of Christ and therefore that effect which the spirit worketh through the Law in the Conscience fearing is called a spirit of bondage As amongst the Romans prisoners had vnder-keepers who were chayned arme to arme vnto the prisoner whether soeuer hee went Thus doth God to guilty man his prisoner he doth ioyne to him his conscience as a continuall keeper which though it may be brought asleepe yet it shall euer be found when God shall call bringing him forth and witnessing against him For the second Naturall man hath no spirituall liberty to doe any thing spiritually good as he did before sinne entred but is led as a slaue by lusts by passions by obiects which please him so that hee is in a brutish bondage for euen as the bruit beast hath no liberty but is carried by the appetite to euery thing that doth agree so naturall men as Peter speaketh are led with sensuality couetousnesse that looke as one would lead a sheep with holding out hay or yuie an oxe with fodder carried before it so doth the deuill natural men with such obiects as he knoweth doth fit their corruption 2 Pet. 2.19 Euery one is seruant to him of whom hee is ouercome Now sin hath ouercome all men and this Paul did confesse of himselfe before his conuersion Tit. 3.3 Naturall mans bondage is that hee is exposed to suffer a thousand euils to wearisome vanity in euery thing yea through feare of death the vpshot of euils he is subiect to bondage all his daies while in that state he abideth Hebr. 2.15 Pharaoh did neuer put Israell to such hard seruices as the Deuill putteth those to whom he keepeth vnder his power You may amplifie these considerations Hauing shewed what it is and in what it standeth I will conclude this point with shewing how it entred Our first Parents by the Deuill tempted wilfully breaking Gods commandement brought themselues into bondage Now our Parents once in bondage we that are borne of them cannot be in better condition till God by his Christ out
of his meere grace set vs free The children you know of persons in bondage are all bondmen likewise Portus sequitur ventrem Vse This should make vs enter into our selues to see if wee be not in this woefull thraldome O the misery of men surpasseth all that is in the beast for they take it as a grieuous thing to be ensnared and taken but man laugheth in midst of his bondage he counteth it liberty to liue a slaue of Sathan they thinke that to follow things and courses pleasing their nature is liberty though it be no more liberty then an Oxe is in while with fodder held before him he is led to the place where hee is to be slaughtered Againe they know nor think nothing of bondage When Christ told them If the Sonne set you free you are free indeed What replye they We are the sonnes of Abraham we were neuer in bondage Spirituall thraldome could not enter their thoughts Looke as it was with those men Elisha did leade to Samaria those bands of the Syrians so fareth it with these while the Deuill leadeth them to hell where they will dye without repentance see themselues in the midst of murdering spirits they follow him as if they went to heauen it selfe as those followed being led with a mist deprauing their sight they followed to the city of their enemies thinking they had gone to Damascus their owne strength Many such soules there are led in this fashion who yet will haue the Deuill in their mouthes and defie him in words as hauing nothing to doe with him but as many professe in words that they deny in deede so many defie in word that they doe in worke Take a young gallant who now in his ruffe doth swagger it and runne the next way to the hospitall tell him of being poore hee will defie that euer it should come neere him but yet while he doth play the prodigal he doth goe apace in the way to beggery so thou dost defie to be in bondage to the Diuell follow him but while thy ignorant minde thy lusts thy passions customes corrupt example while these guide thee in thy course of life the Deuill leadeth thee as in a string to all he pleaseth If thou didst neuer feele any spirituall bondage this is signe enough thou art still in bondage euen a 〈◊〉 sicknesses are felt when now nature somewhat recouereth so bondage is felt when now God restoreth in the beginnings by worke of his grace some true liberty then a man findeth his vnregenerate part yoake him the things of this world too much preuailing ouer him that hee thinketh himselfe euen sold vnder sinne and captiue to it Doct. Obserue thirdly that we haue deliuerance from our spirituall thraldome by Christ Christ for this is called our Redeemer or Redemption of his people who doth deliuer them from the hand of all their enemies that they may serue the Lord without feare Those whom God did raise vp to redeem his people as Moses the Iudges c. yea those who redeemed as kinsmen this or that were shadowes of this our great Redeemer who was in time to be reuealed Now redemption noteth sometime the action of God working our deliuerance sometime for the effect of this action in vs who are redeemed and inlarged thus it is here taken for a state of freedome which beleeuers attaine through Christ his redemption and this state is twofold eyther begunne onely in this life or consummate in which sense we haue the redemption of the body Rom. 8. and Christ is said to be made our redemption after our sanctification where redemption noteth out that consummate deliuerance from the bondage of mortality it selfe 1 Cor. 1.30 v. the word Redemption expounded which these vile bodies of ours shall be brought vnto in heauen Here he speaketh of the former which faithfull ones are brought vnto now belieuing This may be amplified by branches correspondent to the contrary bondage for from what time we are in Christ we are freed from being vnder the Law and reuenging iustice of God there being no condemnation to those that are in Christ Rom. 8.1 Againe this strong man is cast forth from what time Christ the stronger entereth The conscience is made a sweete companion and comforter rather then a rigorous keeper Being iustified by faith we are at peace Where the King hath released a prisoner the Iaylor can haue no further power ouer him for he is but to keepe him during the Kings pleasure Againe by grace God doth set our wils at liberty so that sinne cannot raign in vs as heretofore Rom. 6. Grace which fighteth against the lusts of the flesh and will not let vs come vnder the power of any thing yea the world is crucified to vs and we to the world For as when health commeth a man beginneth to walke abroad and doe such things as he could not stirre to while his sicknesse did keepe him vnder so it is here Finally we are so set free that we can suffer nothing which our wils haue cause to be vnwilling with all things being such as shall worke together for our good Count it all ioy when ye fall into temptation which is the height of freedome that so farre forth as we are regenerate we cannot suffer any thing though all the creatures should conspire but what our owne wils like well of yea aske by prayer in some sort at Gods hand But it may be obiected that the diuell doth still preuaile against vs that sinne leadeth vs captiue Ergo we are not deliuered I answere redemption is double either as I said begun or perfected These things stand not with full and perfect redemption but they may stand with it while it is in the beginnings We must distinguish the power of the diuell to hold vs vnder condemnation from his power of molestation and we must distinguish the power of sinne raigning ouer men with willing subiection and vsurping ouer him as now set free and making resistance In the former respects we are redeemed and deliuered from what time wee beleeue the latter we are so subiect to that they shall be more and more diminished Vse 1 The Vse of this is first to stirre vs vp to thankesgiuing euen to sing with Mary our Magnificat to God What cause haue we to praise him who hath visited and redeemed vs with such a redemption We should euery one sing the song of Moses to see our selues thus deliuered Let vs remember how this lust that passion were woont to tyrannize in vs Let vs remember when it was death to vs to be held to duties of godlinesse in which is the exercise of true freedome Let vs thinke of those times wherein sinne did hold vs so fast that though we saw the mischiefe of it and purposed sometime a new course yet we could not but returne to it as before Let vs remember when feares of conscience and death haue held vs in thraldome that these may set
iustice of God Col. 2. By his crosse he triumphed ouer spoiled principalities c. By death he destroyed him that had the power of executing death Thirdly this death doth obtaine the spirit to be giuen vs which doth free vs from the captiuitie of lusts and inable vs to finde liberty in actions of godlinesse Christ was put vnder the Law that we might be redeemed and receiue the spirit of God This spirit is that life of the world for which he did suffer death as the Gospell speaketh Last of all through this death we haue deliuerance from all euils so that all teares in Gods time shall be wiped from our eyes and in the meane while all our sufferings are so changed that they are not effects of Gods reuenging iustice to destroy vs but they are such things in which God doth offer himselfe as a father intending to make vs partake further by meanes of them in the quiet fruit of righteousnesse Vse 1 The Vses of this are manifold 1. It letteth vs see that loue of Christ to dye for vs when now we did practise nothing but open hostility against him Rom. 5. Vse 2 Againe we see how fitly that is spoken of this bloud that it cryeth for better things then the bloud of Abell This doth appease reuenge not prouoke it this doth call for all kinde of blessings Wherefore let vs get our consciences sprinkled with this and flye to it by faith as they were wont to the sanctuary to the hornes of the alter for this is our true refuge in euery necessitie This doth shew vs how we should esteeme of all those benefits as remission of sinne c. which are purchased by it Things bought at high price we doe esteeme of them accordingly Many will not come out of their vanity but leaue the thing as not worth the taking which Christ hath purchased with his dearest bloud Knowing that you are redeemed from your vaine conuersation not with siluer and gold but with the bloud of Christ a Lambe vndefiled Doct. Remission of sinnes out of his rich grace Whence obserue First that to haue our sinne forgiuen is to be redeemed Reconciliation Redemption Remission Iustification One thing in regard of diuers respects diuersly named or set free from all euill That which before he called Redemption is here called Remission of sinne Our naturall estate if it be considered as a spirituall bondage Christ his deliuerance is redemption but if it be considered as a state in which we stand guilty and vnder punishment of the Law then Christ his deliuerance is the procuring of remission of sinne and they cannot but be one in substance though in reason and consideration they differ For what is forgiuenesse of sinne but an act of grace acquitting vs from all the guilt and the whole punishment of all our sinne And as we did speake of redemption so we may speake of remission For though the sentence of pardon be wholly and at once passed to vs yet the execution of the sentence is heere begun only and shall then be consummate when euery teare shall be wiped from our eyes in which regard we may grant without any danger of Popery that in the life to come euen at the time of Christs appearing to refresh vs or to reanimate our bodies by the returne of the soule to them that euen then sinnes shall be blotted forth that is the sentence which had absolued vs from all the punishment and consequences of sinne shall then be fully executed Againe the force of this remission is such that it setteth men free from the condemnation of Gods iustice in the Law from that power of the Deuill and my conscience condemning of mee from the life and power of sinne which is the death of the soule from all miseries and death which come in as a wages of sinne Vse This then should stirre vs vp to seeke remission of sin it is to be redeemed or set free from all euill to get our sin forgiuen therefore Dauid saith Blessed is the man whose sinne is forgiuen to whom God imputeth not sinne Looke as Malefactors will turne euery stone make all their friends they haue to get a pardon for their liues so would wee bestirre vs to get this pardon which once gotten we shall be sure to haue in Gods time all teares wiped from our eyes we shall see our selues deliuered from all euill Obserue secondly that euery belieuer in Christ receiueth forgiuenesse of his sinnes though by nature wee are in our sinnes lie in euill of guilt and punishment yet once getting faith on Christs bloud we are iustified we haue forgiuenesse of sin are accepted as righteous to life through Christ his obedience though the one is named yet the other is by a Synecdoche to be conceiued Euen as Kings to shew their clemency in entring their reignes they giue out free pardons to many kinde of trespasses so God to glorifie his mercy it pleaseth him to giue to vs in Christ the forgiuenesse of all our sinnes My meaning here is to speake precisely of remission of sinne as it is distinguished from imputing righteousnesse which I conceiue as a distinct part concurring in our iustification About this then we will inquire three points 1. In what order we haue it 2. What is the extent or latitude of it in respect of sinne and punishment 3. How we who haue it can be said to belieue the remission of our sinnes For the first as the supreame power of sauing or destroying is with God so of remitting and holding sinne vnremitted Wee are therefore to conceiue our remission first of all as in the gracious purpose of God toward vs who knoweth on whom hee will haue mercy and whom hee will harden as we thus had in Gods eternall purpose so we haue it giuen vs in time by way of execution First wee haue it giuen to Christ our Head for vs all for he being made sinne for vs euen as a suretie hauing all our debt layd on him hee could not be raised vp till now all our sins were done away Ergo Paul 1 Cor. 15. saith That if Christ were not risen we were still in our sinnes where hee maketh the cleering of vs all from sinne and Christ his resurrection to be accompanied one with the other Againe God did reconcile the world not imputing sinnes in Christ which could not be without remitting all their sinnes for whom his Christ did vndertake Besides were not our sinnes forgiuen in him we could not be raysed vp set in heauenly places with him for before we can haue quickning giuen vs in Christ we must haue pardon of sinne giuen vs. Further what did Christ shed his bloud for but that he might actually get the pardon of our sins Finally he doth distribute nothing to vs which by vertue of his obedience he receiueth not for vs. In the third place this remission is communicated from Christ to vs in manner following 1. Christ sendeth
this life of labour which endeth in death Eccles the other of rest after this life ended Blessed are they that dye in the Lord they rest from their labour In like manner two Places belonging to all faithfull Souldiers The one is earth in which they are for time of their warfare The other is heauen where they rest receiuing the crowne which belongeth to them Euen as those material stones were either hewing and polishing in the mountaine or transported and laid in the Temple so it is with vs either we are squaring and fitting here or else we are by glorious coniunction laid on Christ the corner Stone in the heauens But some who will grant that when Paul did write these words which was many yeares after Christs Ascention that then all were in heauen but they will not yeelde that soules were there from the beginning but onely sithence Christ his entring thither For answere I say that the contrary doth seeme cleare to me for they were taken to glory and saued as we now such as are taken to glory are taken to heauen for the Scripture knoweth no place in which God doth ordinarily display his glory but in heauen Againe they were receiued into euerlasting tabernacles Luk. 16. Now if the godly at the instant departed were bestowed in any place but heauen they then did goe to mansions which they were to leaue within a yeare or two euen then when Christ was to ascend they whose Pilgrimage and soiourning ceased with this life they could not but be in their Countrey at home after this life Heauen is the Countrey of Saints O our Father which art in heauen Vbi Pater ibi Patria Those who walked as strangers here in earth because they looked for a heauenly Ierusalem a Citie whose maker was God they leauing this earth were translated thither neither was there any thing to hinder it Not their sinnes for they which could not hinder them from sanctification fitting them for heauen could not hinder them from heauen Not want of faith who now hath that faith which Abraham and many of them had No want of efficacie in Christ he was yesterday to day and for euer his death was effectuall to cause them to finde pardon of sin and the spirit of sanctification Not any priuiledge of Christ for not simply to ascend into heauen in soule was Christs prerogatiue but to ascend soule and body as heire of all things and the author of saluation to all that obey him Finally the translating of Enoch Moses and Elias seeme to figure out no other thing wherefore though Dauid be said not to haue ascended into heauen Act. 2. it is spoken in respect onely that he was not raised in body and gone into heauen body and soule as the heire of all things and person who was to sit at Gods right hand and though Heb. 9. the way into heauen be said not to haue beene opened and then to be new the meaning is not that none went this way but onely to show that the way was not really entred by the true high Priest after the order of Melchisedech as the repealing of Sacrifices did show that yet remission of sinnes was not obtained that is really receiued of our surety vpon performance of that satisfaction vndertaken not that beleeuers found not pardon of their sinnes vnder the former testament Againe it is one thing for a way not to haue beene traced at all another not to haue beene fully manifested the latter was not vnder the old Testament To conclude though it be said they receiued not the promises say in their reall exhibition and that they were not perfected without vs the meaning of which is not that they were not taken to heauen no more then to deny that they had not forgiuenesse or the same spirit we haue but to teach that they had not before Christ that perfect state in heauen which now we and they are presently possessed of For they did expect in heauen their redeemer on whom they had beleeued for forgiuenesse of sinne and life Euen as soules now expect the resurrection of the body the second appearance of Christ to iudgement in regard of which things they are not perfected Now hence followed a want of much light and ioy which on the sight of Christ God man entring the heauens did redound vnto them as wee in heauen now haue not the fulnesse of ioy which then wee shall haue when we see the accomplishment of the things wee expect While the Fathers doe set out this imperfection of their estate the Papists haue fancied their Lymbus which neuer entred into their hearts The vse of this doctrine is first to confute such Academicall doubting spirits who will not say where they were I meane the soules of the fathers before Christs ascension Certainely vnlesse wee will be as fruitfull in multiplying Heauens as the Papist is in his Hells wee must graunt them receiued into one onely receptacle of blessed perfected spirits Againe it sheweth the vanity of the Popish Lymbus and Purgatorie they are well seene in Hell who can tell you all the stories and chambers of it so exactly the truth is they are Marcionites in this point who did hold that the fathers had refreshing and ease from paine but not saluation and the reward of them was not in heauen Vse 2 Secondly we see to our comforts whether wee shall be taken when this life is ended this Tabernacle dissolued wee shall haue another not made with hands in the heauen Aske saith God to Christ I will giue thee the Nations for thine inheritance What did Christ aske Ioh. 17. Father where I am there let these be that they may see the glory thou hast giuen me The Theefe went from the crosse to heauen to Christs Kingdome which was a short one if it were in Lymbus which was to be broken vp within a few houres space This should make vs desire to be dissolued seeing wee shall presently be with Christ in heauen Should wee haue waited for admittance into heauen as long as for the resurrection of our bodies there were not that comfort but to flye forthwith to those blessed mansions how willing should it make vs to depart Who is it doth not willingly bid farewell to his smoakie Inne when he knoweth that he shall come to his owne house euery way contentfull Thirdly seeing heauen must find vs when we leaue this earth let vs send our treasure before vs. This earth is but Gods Nurcery in which God doth set his tender plants not that they should grow here still but that he may transplant them in his time and set them in heauenly Paradise where they shall abide for euer Why then seeing our eternall mansion is there what should we treasure here below Men care not for furnishing things they must leaue quickly they send all before to the places wherein they meane for their times to make abode verse 11 In whom also wee haue beene chosen to or
hath disagreement with his nature is not to be yeelded But to will sinne is to will a deprauation of his image disagreeing with his nature Ergo. 9. That which taketh away mans liberty in sinning maketh his sinne no sinne and is not to be granted Gods ordeyning that man should fall doth so Ergo. 10. He that punisheth sinne is not the author of sinne God doth punish it Ergo. 11. He who doth giue his son all to death for the abolishing of sinne he doth not will that it should be But God doth so Ergo. 12. If God willed the being of sinnes to some ends then he hath need of sinne But he hath not need of sinne 13. That which maketh God will the being of sinne that he may show mercy in Christ and shew mercy in Christ for the taking away of sinne that maketh God runne a fond circle But this doth so 14. He who cannot tempt to sinne cannot will sinne God cannot Ergo. Now to proue that God did will that through his permission sinne should enter or that hee did will sinne so farre forth as that it should be or the being of sinne for these are one the Arguments following are vsed 1. He who doth make his creature such who may fall and setteth him in such circumstances in which he doth see he will fall and then permitteth him to himselfe hee doth will and ordaine that his creature through his mutability freedome shall fall But God maketh him such who may fall and setteth him in such circumstances in which hee doth foresee hee will fall and then leaueth him to fall Ergo. If any except God doth make him such as may fall and set him in circumstances in which he will fall not that he intendeth his fall but for his triall I would aske why God knowing such circumstances in which his creature might possibly haue fallen not actually falling and so haue proued him without falling why he did choose to set him in such in which hee did foresee that he would fall certainely 2. That about which an act of Gods will is occupied that thing is willed Gods permission is an act of his will and is occupied about sinne the entring or being of it Ergo this is willed The first part is plaine as loue hatred feare cannot be about any thing but the thing must be loued feared hated so heere neither doth man permit any thing hauing power to withstand it but hee is willing with it Now permission is so an obiect of will that it is likewise an act of will conuersant about that which it permitteth 3. Hee who prohibiting any thing nilleth it or willeth it shall not be he permitting any thing willeth it shall be But God doth euer nill that which he hindreth 4. That which God so permitteth that hee hath his end in permitting it that he willeth for what euer hath an end that so farre forth is good What euer in any degree is good that so farre forth is a fit obiect of the diuine will But God permitting sinne hath his end why he will permit it as all grant 5. Hee who willeth the antecedent on which an other thing doth infallibly ensue hee doth will that which followeth also As God cannot will the being of the Sunne but he must will the illumination following it But God willeth to permit on which infallibly followeth the sinne permitted otherwise God might permit and the thing permitted not happen which is absurd to thinke for then hee might deliuer a person vp to sinne and hee not fall into the sinne into which hee is deliuered For though the action of free-will come betweene Gods permission deliuering vp and the sinne to which wee are deliuered and permitted yet God doth neuer permit but that the creature will fall most infallibly to that which is permitted 6. Hee who cannot but either will that sinne should be or will that it should not be hee hath willed that it should be But God must either will it or nill it Ergo. He whose omnipotencie is in the being of all things hee must will the being of all things Gods omnipotencie is in the being of euery thing for looke as if his knowledge be not in euery thing he were not omniscient and looke as if his presence were not in euery thing hee were not omnipresent so if his powerfull will worke not in euery thing hee is not omnipotent 7. No defect of an inferiour instrument can trouble the worke of an all-knowing and almighty Artificer For the instrument cannot doe any thing nor yet faile in any thing without his sufferance and knowledge But a defect in an Instrument not intended and chosen by the Artificer doth disturbe his worke Therefore Adams defection from Gods order was not without the will and intention of God 8. That which maketh Gods prouidence more imperfect toward man is not to be graunted But to say God letteth man fall into sinne without his will ordaining it before doth so For God doth not onely fore-know the euils which befall the basest creatures but he doth ordaine the falling of them forth 9. What euer Gods prouidence worketh to his will is to haue that be to which his prouidence worketh for prouidence is ioyned with will and of things willed But Gods prouidence doth set the creature such circumstances in which it will sinne doth keepe backe all effectuall hinderances which might hinder the creature from sinning doth intend the vse of sinne fallen out Ergo Gods will was that his creature should sinne 10. That which taketh away the true ground of fearing God solide trusting in him patience in euill is not to be admitted But the opinion that saith that euill may befall vs which God neither willeth nor intendeth maketh vs we can neither soundly feare nor stay on God for how can we fully feare and rest on him in whose hand it is not intirely to keepe vs from all euill or to bring about all that euill which may ouertake vs Now to say that man had power to fall into sinne without Gods will or intention doth affirme both these viz. that it is out of Gods hand to preserue vs For though he will and intend our preseruation yet we may fall into euill And that euill may befall vs which God doth not will nor effectually bring about I neede not shew what a ground of patience is taken away when we cannot thinke that God had any will or intention in that which is befallen vs. 11. Hee who may holily will and ordaine to good ends and vses after-sinnes hee may ordaine the first also and will it as a meane which hee can vse to his glory this is thus shewed After-sinne as sinne hath no lesse disproportion with Gods nature nor can be no more approued by him then the first It must then onely be respects for which God may will an after sinne rather then the first but if respects make sinne a fit obiect of his will the first putteth on as good respects
as any other For it was fit the first sin should be to teach the liberty and withall infirmitie of the creature that he might take occasion of vnfolding his mercy and iustice that his admirable wisedome goodnesse and power might be manifested while hee did bring good out of such euill The assumption But God most holily willeth and ordaineth after-sinnes As for example the vniust crucifying of Christ Acts 4.28 Acts 2.23 None are blinde like such as will not see For to say that God would not that his Sonne should be killed by the Iewes procurement and the hands of sinners but onely that God would haue him deliuered into their hands to suffer what God would haue him to indure is but an escape of a turne-sicke braine blinded with wilfulnesse for what is it but to say God would not that his Sonne should be killed by them but giuen into their hands that he should be killed by them for it was death euen the death of his crosse yea and that vnder the hands of sinners that God did lay vpon him to suffer Neither doth it help to say they were now refractory sinners for if sinne in one now a wilfull sinner doth by respects it hath and vses become a fit obiect for Gods will to will and ordaine then the sinne of a creature defectible may be ordained also 12. That in which is Gods counsell in that is his will and worke But Gods counsell reacheth to the being of sinne otherwise sinne should fall out God vnaduised The proposition is in the Text His counsell is accepted by his will and hee doth worke effectually after some manner that which his will alloweth and counsell aduiseth 13. That which is a truth must needes haue some former truth a cause why it is true and so there is no stay till we come to the first truth cause of all truth But that sinne is a truth Ergo. 14. If there were but one fountaine 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 must needes thence take the originall so farre forth as it is existent Hauing heard what chiefely is brought in one iudgement and other we will lay downe these conclusions for way of answer to those Arguments which were first laid downe opposing the truth in this Question as I take it Conclusion 1. God cannot possibly sinne Hee may worke beside his rule who may sinne Gods rule is his most iust and wise will which he cannot but worke after no more then he can deny his owne nature Ergo he cannot sinne 2. God cannot be author of sinne in and with his creature as he is of euery good word and work for that which the creature doth God being the author and principall worker of it God must informe the manner of it by his commandement and work it in him by his spirit But it is impossible for the creature to sinne in working after that which is commanded him of God Ergo. 3. God cannot so farre will sinne as to approue it for good in it selfe it hath no proportion to his nature such as he cannot be author of in the creature nor yet the creature worke while it keepeth communion with him Wherefore God cannot allow it as good in it selfe though he hath liberty whether he will punish it thus or thus according as he doth with freedome reward such things which he cannot but approue as good such obedience to his Law had his creature obeyed 4. Though God cannot will it as good in it selfe nor approue it as good yet he may will it so farre forth that it shall be as being able to worke good out of it God might haue willed that none of these things should haue beene which had agreement with his nature and Ergo by proportion may will that such things shall be which disagree in some sort from his nature For though these things are not good the being of them is good to him who can vse it to his glory Gods efficacy Ergo reacheth not to the Essence but to the being and beginning of sinne For though the will of man doth make sinne exist immediately yet the will of man could not doe it did not the will of God giue way by his permission I see Theeues comming to robbe and ready to enter at such a doore I haue power to shoote the boult and locke it so that they could not enter notwithstanding hauing company about me to take them at pleasure I leaue all that they may freely enter and take some bootie that so I may come on them apprehend them and bring them to their deserued end in such an example though the vniust will of these men did immediately make this robbery exist yet I doe make it exist more principally then they in as much as they could not haue done it had not I giuen way to them yet how beit I am a cause why this robbery is committed in this place and at this time in which I could haue withstood yet am I no cause to them of committing it 5. Sin though it hath an outward disagreement such as may be in a creature from the Creator yet it hath no inward positiue repugnancie or contrariancie to Gods nature such as is twixt fire and water Euen as the good created though it hath an outward agreement with and resemblance to the creator yet it hath no inward agreement such as is twixt nourishment and a thing nourished for then should the diuine nature inwardly in it selfe be better for the one and worse for the being of the other and so should necessarily will the one and nill the other Againe sinne though as sinne it hath an outward disagreement and be euill in the nature of it yet is it not absolutely euill to God as it is sin but to the instrument sinning in as much as God can make sin as it is sin serue to diuers good vses No wonder then wicked men can vse Gods best things to euill Sinne as sinne God can turne to an occasion of his glory for not permission but the thing permitted is it which God doth take occasion by to giue the promise of the Mediator He can vse sinne as sinne for a punishment Rom. 1.14 Because they did prouoke him by adolatry he did punish them with giuing them vp to buggery These latter sinnes were not punishments in regard they deserued further punishment and condemnation then the former yea a further desertion of God but in regard of committing these acts themselues Had God by conuersion preuented further desertion and condemnation in one of these idolaters now come to masculine filthinesse his idolatry euen in this act once exercised should haue beene punished The sinfull respect in this fact is more penall then desertion or punishment following after God may vse sinne as sinne for exercising his children The cup of suffering God reacheth vs is to be sinfully and
be partakers in his spirit Hearing is euery where made the beginning of our comming to God He that heareth and learneth from the father Ioh. 6. If ye haue heard and learned Christ as the truth is in Christ Ephes 4.21 The word hath beene fruitfull in you from what time you heard c. Col. 1. This was the sense by which first death entred Eue hearing the Serpent was seduced and this is the sense by which wee are restored Looke as the ground cannot be quickned with fruits till it receiue seede and the dewes from heauen no more can our soyle be quickned with the spirit and fruits of the spirit till by hearing it hath taken in this seede immortall drunke in this heauenly shower of Gods word Now it is not euery hearing which is accompanied with the spirit but hearing with the heart so as the heart is affected to doe that it heareth There is a hearing with the eare bodily thus many may heare who doe not vnderstand Ergo heare doe not heare If out-landish men were here such as did onely know their owne forraigne language we might talke lowd enough in English not fearing their hearing of vs. There is a hearing ioyned with vnderstanding when yet the heart is not affected to doe after it and this hearing is no hearing also If one heare vs asking him to doe this or that if he haue no minde to performe it we say hee cannot heare on that side It must Ergo be such hearing as Lydea heard with whose heart God opened to attend to Pauls preaching Vse 1 The Vse of this is to let vs see that where there is much hearing yet the word is not there heard as it should be Who commeth to haue his heart burn within him to be filled with the spirit by hearing by being taught being admonished It is pittifull We may obserue some like Iudas who was when now he had heard Christ and taken the sop he was filled but with Sathan they are viler after hearing then before the most like children when Schooling-time is ended Nay it is to be feared that some with hearing are growne past hearing as those who dwell neere the continuall roaring of mighty waters they waxe deafe through continuall hearing such vehement noyse so that they cannot heare any thing at all so many the sound of Gods word hath so long beatē their eares that they cannot discerne any thing in it what euer is spoken Vse 2 Secondly this must teach vs to attend on hearing Wouldst thou keepe the spirit from being quenched despise not prophecie hearing the Scriptures opened to thy vse Euen as the Conduit-pipes carry the water hither and thither so doth the word conueigh the graces of the spirit into our hearts It is a peale to bed when men can be without hearing not feeling neede of it as some times they haue done Doct. 2 Secondly obserue what word heard bringeth vs the quickning spirit the word of the Gospell A mans drooping heart vpon the comming of some good newes to him it feeleth as it were new spirits returne to it so our dead hearts when God hath made this glad tydings of saluation and pardon of sinne be brought them there doth returne to them a quickning spirit of peace and ioy vnspeakeable and glorious Receiued you the Spirit by hearing the Law or by the Doctrine of faith preached Gal. 3.3 And for this cause the ministery of the Gospell is called the ministery of the Spirit not of the Letter because this doctrine doth onely bring vs to receiue the quickning spirit which doth worke in vs a life eternall The Law may bring vs to feele our selues dead Rom. 7. but it cannot quicken any Though when the Gospell hath now quickned vs it may instruct vs reforme vs yea delight vs in the inner man Rom. 7. many things may helpe vs when now wee liue which could not be meanes of restoring vs from death to life But it may be obiected the Gospell is said a sauer of death as well as the Law is said a a killing letter I answere The Gospell is said so not that directly the nature of it is to kill but by accident of mens corruption who reiect and will not obey it it turneth to their further condemnation As the Kings pardon cannot kill any by it selfe yet despised by a malefactor it may double his guilt and bring him to more hasty and fearefull execution So the gracious pardon of God offered in the Gospell killeth not any by it selfe saueth many who receiue it yet despised it may by occasion worke heauier death and destruction But the Law doth of it owne nature hold a man now in state of sinne vnder death and condemnation and cannot of it selfe bring any to life who now hath offended The words I speake to you saith Christ they are spirit they are life Euen as the body of the sunne diffuseth as an instrument the beames of this materiall light so it is the Gospell that instrument of God by which hee sendeth out the light of his gracious spirit into our hearts Vse 1 The Vse of it is to stirre vs vp earnestly to desire this sincere milke of the Gospell Euen as there goeth out naturall spirits with the milke the babe draweth from the mother so the Lord doth accompany this word of his which the Church ministreth as milke with that supernaturall spirit which giueth quicknance to life euerlasting Euen as we doe daily renew our feeding to repaire the decay of naturall spirits in vs so must we neuer be weary of renewing and encreasing that supernaturall life and spirit which we haue receiued from Christ If thou hast the spirit heare that thou maist keepe it if thou wouldest haue it and wantest it attend on hearing remembring how the Eunuch receiued the spirit Acts 8. and how while Cornelius and his friends heard Peter opening the good word of saluation the holy Ghost did fall on them to the wonder of the beleeuing Iewes who accompanied Peter Doct. And here before wee passe to the generall Doctrine note from this that the Gospell is called the word of truth that all Gods promises made in Christ are true and faithfull They are Yea and Amen 2 Cor. 1. They are true and worthy all entertainement 1 Tim. 15. The whole word is true For like as the witnesse is like is the testimony or deposition which commeth from him Now God is faithfull and cannot lye but this is attributed to the Doctrine of the Gospel as agreeing to it with a certaine excellency before other parcels of the word For the Gospell is sometime called by generall names as a doctrine of godlinesse a Law a Testimony Sometime it is described by the author the Gospell of God sometime from the obiect the Gospell of Christ of the kingdome sometime from the property as an eternall Gospell a good word a true word as here sometime from effects as in the next words a Gospell of saluation Now it
the face of Christ For the creating of vs anew in Christ is a greater worke then giuing vs our naturall being in Adam and ergo may not be ascribed to any power which is not almighty Which will yet be more apparant if wee consider what state we are in of our selues when he bringeth vs to beleeue We are dead Ephesians 2. Now to raise from naturall death is an effect proper to that power almighty Secondly if wee consider what powers doe hold vs captiue euen those strong ones whom none but the strongest can ouer-master Thirdly if we consider to what estate God doth lift vs vp by beleeuing euen to such an estate as is without comparison more excellent then that wee receiued Now to bring vs from death vnder which so mighty ones hold vs captiue to such a life so vnutterably glorious must needes be the working of a power almighty But here three things are for further vnderstanding of this point to be considered First in what standeth that effectuall helpe See for the finishing of this Doctrine that which follows hereafter at this marke in the Margent ☜ by which we come vnto God Secondly in what order it doth make vs come to God whether immediately or by some preparation going before Thirdly whether it leaue the will at liberty actually to resist it yea or no. To the first it is plaine that the effectuall helpe which maketh vs come to God by beleefe is the efficacie of Gods almighty power put forth to such purpose For so farre as God doth intend to worke so farre he putteth forth his omnipotent power to accomplish But God doth intend to make some before othersome come vnto him and ergo hee doth stretch out the arme of his power to effect this in them Neuerthelesse to speake more fully though this be the principall it is not the sole cause in conuersion We may then consider three causes First the principall viz. this power Secondly the instrumentall both of the word sounding in our eares and that inward illumination and inspiration wrought within vs by which as an internall word God speaketh in the minde Thirdly a formall cause a free gracious disposition or habit of faith by which the will is inclined agreeably to the disposition of it to come vnto God so that the more full answere to this question viz. what is all that effectuall helpe whereby I come to God is this It is a mixt thing standing partly of that almighty power of his put forth for my good partly of that word outward and inward by and with which his power is put forth partly in that spirit of faith and supernaturall life which his almighty power through his word bringeth forth in my soule What was that helpe whereby Christ made Lazarus able to come to him out of the graue of naturall death The principall was Christs power almighty the instrumentall his voyce the formall cause immediately helping to it or working it was the spirit of naturall life which the power of Christ by his word restored to this dead corps which now was fallen And thus you haue the effectuall helpe or grace by which we come actually to conuert for that Gods power put forth to worke good for vs is a helpe giuen from his free grace or his free fauour toward vs cannot be doubted when the Scripture euery where maketh him our helper from his meere grace If we lend our arme or hand to helpe one being no way tyed to it it is a helpe giuen from our free fauour That his call inward or outward and habit of grace wrought in vs may be fitly called grace effectually helpfull to the acts brought forth by them none denieth though all will not haue habit needfull to our first couersion And this first thing is well to be noted for from hence wee may gather in what standeth the efficacie of Grace effectuall to conuersion viz. In Gods effectuall power put forth to execute his intention which he hath of conuerting some actually before othersome it doth not stand in any congruity or temperature of Grace correspondent to our Nature for this doth argue that there is inwardly an incorrupted a connaturall disposition to receiue grace This maketh the effect of conuersion to depend as much on the actiue capacity of the will as on the Grace of God nay more for it maketh the Grace of God worke it morally and externally and the will of man from a power within it selfe which doth more inwardly enter the effect of conuersion then the other as hee who perswadeth mee to giue an almes is not the cause of it so essentially as I am who out of my pleasure giue it vpon his first motion To the second I answere that God doth vse so to worke our comming to him by beliefe that he doth first for the most part prepare vs thereunto As before we engraffe a Sience we cut it and set it for incision and if a timber logge lye sunke into mudde men set to their tacklings first to draw it out of the mire before they lay it on Cart to carry it away Thus God doth by his power often worke some preseruatiue change in a sinner before he doth by his power and word worke the spirit of faith in them and make them come to him Thus God by afflictions is said to boare the eare and to prepare to conuersion When Manasses was humbled in great misery he sought the Lord Thus by conuiction of sinne they were pricked in heart and said what shall we doe to be saued and then speedily receiued the Gospell belieuing sometime by extraordinary terrors rising from external accidents yea hidden naturall causes thus the Iaylor was prepared and Paul himselfe by an extraordinary vision was brought to great astonishment somtime by restraining giuing common gifts which make men for degree neerer that is in their kind and state not so much remoued as others in the same state and kinde with them Thus Christ said to the young man who was rich and vnconuerted that hee was neere the kingdome Nay God may by giuing a man vp to height of some sinne or sinnes prepare one to Conuersion as Paul and Manasses the one left to persecuting the other to those horrible outrages that looke as Physitians by ripening diseases make way to heale them for sicke matter is neuer more easily brought away then when it in ripenes and quantity exceedeth Concerning this matter for our better vnderstanding let these conclusions be remembred First that these preparations are not absolutely necessary for wee see that God doth giue to infants sanctifying grace in whom none of these preparatiue operations can take place Secondly we do not finde that they haue been alwaies vsed and therefore this matter is to be vnderstood as a thing most commonly falling forth not otherwise How was Mathew called euen at his custome hee followed presently not as Iudas but as a true conuert to Christ so in Lydia for life
exaltation of his Sonne To the second I answere this soueraigntie is giuen to the person of the Sonne both as God and man now ascended as God for it is a power which none that is a pure creature can take or execute and the Scripture saith The Lord said to my Lord that is to Dauids seede as hee was Dauids Lord according as Christ expoundeth it by his question now Dauids seede was not Dauids Lord as man but as God That it is giuen him as man is plaine because it is giuen him now ascended into heauen with his humane nature Againe that power is giuen to Christ as man which is to be executed by him as man but this kingdome is executed by Christ so that his manhood doth concurre as an instrument working with his God-head in the administration of it Iohn 5.27 He hath giuen him power to execute iudgement in as much as he is Sonne of man The third is plaine out of that Psal 110. and Paul construing it 1 Cor. 15.24.25 namely that Christ shall giue vp this kingdome and cease to sit at the right hand of God in this manner in which now he doth for then he shall no longer by his manhood execute gouernment neither shall he in manner appropriate his person but together with the Father and Spirit like as they so shall hee ioyntly with them rule and be all in all for euer The second point for clearing the Text is what heauens are here vnderstood those which Paul calleth the third heauen aboue the ayre clouds and starrie firmament Faith doth beleeue a place aboue these though Philosophie know it not To the third I answere the persons ouer whom Christ is aduanced are first described more particularly but yet obscurely Secondly more generally and plainely The particular enumeration in these words Principalities powers mights dominations The more full and plaine opening of them in the words following Euery name that is euery creature howsoeuer named whether in this world or whether belonging to the world to come But it is a question who are meant by the former words Ans They are commonly vnderstood of Angels but I take the first two to be names of excellency found in this present world First Principalities and powers when they are put for Angelicall natures they are not termed so simply but with an addition of the place as Ephes 3.10 Ephes 6.12 but these words put for humane excellencies wee reade them simply without any thing added Tit. 3.1 Be subiect to principalities and powers Againe I thinke this distribution of power named in this world and in that to come respecteth something in this enumeration forenamed the former these two first named the latter the couple following Thus I thinke also Col. 1.16 that enumeration of Thrones Diminions Principalities Powers the first two respect things inuisible or things in heauen the latter two things on earth for he seemeth to illustrate each part of the distribution by the particulars there inferred Wherefore we may thus conceiue of them Principalities signifie those in principal authority Powers all secondarie powers sent from them as Peter speaketh By mights I vnderstand Angels putting forth might in some miraculous effects of mercy or iudgement such as the Angell who did smite so many hundred thousands in a night the Angell which did the miraculous cure at the Poole Iohn 5. By Dominations I vnderstand such Angels whose ministerie God vseth in the gouernement of kingdomes and prouinces for that God doth vse their ministerie this may be gathered both out of Daniel and Ecclesiastes The putting all things vnder his feete noteth nothing but that subiection in which euery thing is to Christ God onely excepted reade Heb. 2.8 These things for opening the difficulties incident The summe is I wish your eyes opened that you may know the power of God toward you who beleeue through the working of the power which was wrought in Christ when God did raise him from the lowest degree of his humiliation euen the state of the dead and did crowne him with dignitie and kingly glory in the heauens not onely giuing him prerogatiue before both Principalities and powers such as wee see in earth yea before Mights and Dominations such as belong to the world to come but giuing him power ouer these and all creatures so as hee hath them vnder his foote Doct. 1 Obserue then first from the 20. verse Which he wrought in Christ That the selfe same power put forth in raising Christ our head is that singular power which raiseth vs For looke as the almighty power put forth to make Adam a liuing spirit was it which doth quicken vs in our order bring vs to haue life and being from him Thus the selfe-same power which raised Christ to be a second Adam and quickning spirit to all who belong to him that is the power which doth cause vs in our time receiue this supernaturall life and being from him For Christ his resurrection is both the resurrection of our soules and bodies in as much as he is raised vp that he may be a fountaine and roote of all supernaturall life his humane nature concurring with the diuine as an instrument with that which is more principall in the producing of it Vse 1 By this we see further the vanity of such who make God to doe nothing in our conuersion but that which wee may resist Could wee resist his power which made the first Adam a fountaine of generation vnto vs all And shall we be able to resist the almighty power of God raising Christ as a fountaine and roote of spirituall regeneration to all who are his Vse 2 This should make vs thankefull to God that he hath put forth such power towards vs in the resurrection of his Sonne Wee deeme it as his fauour who did appoint wee should descend carnally from the first parent of vs according to the flesh but this is farre more worthy of praise that euen in raising he should thinke on vs and appoint vs to receiue a resurrection of soule and body from him in due time and order Doct. 2 Obserue secondly that Christ is raised from state of the dead that God doth leaue his dearest children to the depth of miseries before he send reliefe His owne Sonne left to conflict with a spirituall kinde of death with desertion in regard of loue ecclipsed which impression of wrath as due to our sinnes with all the powers of darkenesse assayling him with naturall death in regards before opened his owne Sonne left to this gulfe of euils before saluation was showed This he doth to glorifie his power which doth not so brightly appeare till things are desperate Secondly that we might the better in extremities learne to trust on him to bring vs to this he is glad to make our cases past all helpe we can perceiue And thirdly to the end hee may the more endeare his benefits he doth let vs conflict long in the want of them Vse Let