note that we may name the Spirit before the Sonne and so by proportion the Sonne before the Father see Reu. 1. For as that precedencie seemeth deriued from priority of order inequality of office which is found amongst the persons by voluntary agreement so this latter naming of them seemeth to be grounded in the equality of their natures Vse Let vs then hence learne whether to flye that our soules may be setled in true Peace such as the world cannot take from vs Come and seeke to him who if he quiet nothing can disturbe thee Many men when they are disquieted in minde or body thy flye to such meanes as may still those paines which they feele smart vpon them and when they haue with Cains city building and Sâ—uls musicke with company good-cheare musicke imployments tables cards c. quieted the melancholike spirit then they thinke their peace is well restored God setteth these things vpon vs to arest vs as it were we seeke to still them neuer looking to God that he would through his Christ be reconciled to vs Now what is this but extreame folly If a Creditor should set a Sergeant vpon our backes were it wisedome in the debtor to compound with him and corrupt him and to thinke all safe while the Sergeant winketh at him Euery body would account this folly for he is neuer a whit the more out of danger till the Creditor be agreed with Thus it is likewise in seeking our Peace by stilling our euils not by quieting Gods anger which is iustly kindled against vs. Thus much of the Praeface verse 3 THe matter of the Epistle followeth partly respecting Doctrine partl Exhortation Doctrine to the beginning of the fourth Chapter Exhortation to the 21. Verse of the sixt Chapter In the Doctrinall part two things chiefely are to be marked First hee propoundeth Doctrine concerning the benefits wherewith we are blessed in Christ which is done more indefinitely in the first Chapter applyed from comparison of their former estates in the second Secondly the scandall which his Crosse might cause and the impediment which it might put to the fruitfull receiuing of these things is preuented Chap. 3. In the more absolute handling of these benefits we must marke that first in this third verse they are summarily propounded then more particularly from their seueral kinds expounded Now in this 3. verse the Apostle doth not barely propound them but breaketh out into thanksgiuing before he maketh mention of them Three things being to be obserued in this Verse 1. His praise Blessed 2. The person praised that God and Father of our Lord. 3. The arguments which are two First which God is to Christ our Lord for this is vsuall with the Apostle that when he describeth God in petition or thankesgiuing that the description containeth matter of strengthning faith and whetting desire in the one and motiues of praise in the other The God of peace sanctifie you throughout 1 Thes 5. Blessed be God the Father of our Lord Iesus the God of all mercies and consolations 2 Cor. 1.3 The second Argument is from that God hath done by vs in Christ in those words Who hath blessed vs with all spirituall blessings in heauenly things in Christ Now before we come to the more particular consideration of these words some things are to be opened for the clearing of them First What is meant by our blessing God Answ Blessing is sometime operatiue working effecting the happinesse of him that is blessed Thus God blesseth vs Sometime it is declaratiue confessing and extolling the blessed estate of those whom we blesse Thus we blesse God we acknowledge him blessed praise and extoll him Psal 145. ve 1.2.21 where blessing and praising are made aequiualent Secondly it is to be marked that these words God euen the father containe a description of God from two relations vnto Christ one from this that he is the God by couenant of Christ The other from this that he is the father according to that Ioh. 20.17 I goe to my father and your father to my God and your God for this the words beare better then that first God indefinitely then limited to the person of the father should be conceiued in this sense blessed be God to wit God the father of our Lord for the article should rather be prefixed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth redound The last thing to be marked is that the word heauenly which may signifie things or places is fitliest taken to note the place where our spirituall blessings were giuen vs for spirituall blessing noteth not the action of God blessing but the effects proceeding from it to this sense who hath blessed with spirituall things for the Apostle construeth all spirituall blessings by predestination vocation Now to say Who hath blessed vs with spirituall things in heauenly things is absurdly superfluous Againe this word is in two other places of this Epistle vsed to note the circumstance of place and therefore is here in that sense to be construed without more vrgent reason to the contrary The summe is Praised be the God of our Sauiour praised be the God of our Lord Christ Iesus who hath blessed vs that is by his blessing made vs partakers of all spirituall benefits such as take their beginning from heauen are kept in heauen shall all haue their accomplishment in heauen and all this in Christ who is the roote and second Adam whence euery benefit supernaturall springeth and is deriued into vs. Doct. 1 To come then first to the action of Praise Obserue thence in generall that a good heart must be ready on consideration of Gods benefits to breake forth into praises The Apostle cannot speake or thinke of them but that his heart and mouth glorifie God the manifold doxologues in Pauls Epistles may giue sufficient argument of this truth Nay we see how Dauid a man after Gods heart was so affected that he did not onely stirre vp himselfe his soule spirit all within him but all the creatures euery thing that had breath from the highest Angell to the lowest creature This grace being like fire which once kindled catcheth hold of all that is neare it For our better vnderstanding this duetie I will open two things 1. What must concurre in this practise 2. How we may keepe our hearts in a good disposition to this duety To the praising God three things are required 1. That our spirit doe acknowledge his goodnesse in any kinde shewed vs Hence it is that the Saints call on their hearts soules spirits in this businesse God is a spirit and hateth euery seruice from which the spirit is estranged As no musicke is gracefull vnlesse the instrument be first tuned no more is any voice of praise acceptable vnlesse the heart be first ordered 2. There must be a declaring before men of that kindenesse and loue the Lord hath shewed vs Come I will tell you what God hath done for
procure vs good will with them Here we are otherwise like these impudent adulteresses wee care not to returne into fauour with our husband with God from whom wee are most disloyally estranged Vse 2 We must hence be exhorted aboue all things to seeke Gods grace the better it is with vs the more neede we haue to seeke him with reuerence for looke as we haue no lesse neede of the sunne to continue with vs that we may haue light still continued then we had neede of it to rise ouer vs that our light might be begunne So we want Gods gracious presence as much to continue our comforts now wee haue them as we did at the first to begin them Meanes to grow vp in fauour with God Now if you aske by what meanes we may grow vp in fauour with God I answere First we must euery day shew vnto God that well beloued of his in whom he is well pleased from whom fauour floweth vpon all his as the oyntment trickled downe from the head Psal 105.4 on the garments of Aaron Secondly We must prouoke our hearts earnestly to petition for this Seeke my face Psal 27 8. Lord I will seeke thy face Thirdly We must grow vp in conscience of our vilenesse to be humble Isay 57. Luke 1. God resisteth the proud and giueth grace to the humble that is sheweth fauour As the lowest vallies are blessed with the happiest influence of the heauens so here the contrite humble spirit is the place God delighteth to let his grace dwell in Mat. 5. Heb. 12. Fourthly We must labour daily more and more to depart from euill and purge our hearts from al the corruptions which remain in them The pure in heart shall see God euen the light of his countenance in grace and glory Looke as a cleare transparent thing as Christall hath the light comming through it which cannot pierce through grosser bodies So in those hearts which are the purest shall this light of Gods countenance diffuse it selfe most abundanly And peace Doct. 4 Obserue from this that he wisheth them in the next place Peace that true peace is a most singular blessing The Apostle cannot speake of it Phil. 4.7 but he setteth it forth with this commendation that it passeth all vnderstanding this is that golden bequeath which Christ did leaue vs now ready to dye My peace I giue vnto you not as the world giueth you Ioh. 14.22 Peace described That it may be the better conceiued I will open three things 1. What it is 2. In what kindes it may be considered 3. Whence the one and other peace floweth It may thus be described Peace is a tranquility or rest in the minde springing out of Christs death wrought in vs by the spirit through the word of God it is a quiet I say or heauenly tranquility for peace in these salutations is opposed to feare griefe to any kinde of perturbation which breaketh the sweete consent and harmony of the minde My peace I leaue with you feare not be not troubled It is a sweete concord making ioy in the minde as the concord of well compounded discords begetteth a most delightfull harmonie in which the eare ioyeth and triumpheth Secondly It commeth from Christs death his chastisement was the chastisement of our peace his stripes our healing For as an imprisoned debtors peace springeth from some sureties satisfaction so here c. Thirdly I say it is wrought through the spirit Gal. 5.22 any body may put an instrument out of tune but none can reduce it to true consent but he that hath the skill of it And as it is in any mans power to distemper himselfe and breede troublesome sicknesses but a skilfull Physitian onely can restore a temperate constitution so we of our selues were able to disorder our soules putting all out of frame but it is God onely by his spirit who can heale all iarres and bring forth sweete peace in vs. Lastly I say by the Gospell which is therefore called the Gospell of peace Now as man leadeth vs by his outward words to see his good meaning toward vs so God by this outward word as well as inward doth reueale to vs his rich grace Now we may consider this true Peace as for the substance of it begun in vs or as more full for the circumstanciall degree of it for as Christ insinuateth a ioy in part and respectiuely a ioy full so we may conceiue of Peace For as there is a light more cloudy and more bright and cleare so there is a peace with which more or lesse disturbance is intermedled Now Peace considered in the first kinde commeth first from this that Gods amity is restored whereas his wrath was toward vs now he is attoned and reconciled through Christ the working therefore of our peace is chiefely ascribed to this that Christ did abolish the enmitie twixt God and man Eph. 2. Col. 1. The Angels singing on Christs natiuitie Peace on earth in the next words opening the fountaine viz. Good will to men For looke as there can be no peace to a Traitour till the King turne fauourable to him in like sort it is with vs who from the wombe are rebels if we knew our condition Further hence it commeth that the whole creature is accorded with vs euen the beasts yea the stones of the field are at league with vs Hos 2.18 Iob 7. For as seruants follow their master souldiers their chiefetaine so doe all the creatures obediently follow him who is the Lord of Hosts Secondly this peace commeth from the doing away of all disturbance which was within man against himselfe as the accusation of his thoughts for guiltinesse of sinne the rebellion and fight of lust against his reason or rather the spirit of his minde renewed we being iustified by faith haue peace toward God Rom. 5.1 The God of Peace sanctifie you throughout by which we may gather that while God sanctifieth vs hee doth shew himselfe a God that maketh Peace and so many as walke by this rule viz. reioycing in Christ crucified who hath crucified the world to vs and vs to the world Peace shall be vpon them Gal. 6. For looke as the body sicke with distemper cannot be healed with the Physitians good affection vnlesse his action also be afforded so it is heere it is not sufficient that God should be graciously inclined vnlesse he should by his will power cure those disturbant aberrations which depriued vs of all peace Thirdly from a securing vs for time to come in regard of enemies both inward and outward from breaking the power of them of hell death that they are not able to hurt vs much lesse to preuaile against vs For it is not the molesting power of enemies but the hurting power which standeth not with Peace You see how gainfull troubles and worldly peace stand well together so the trouble of our militant condition accrewing to vs from these outward spirituall enemies doth
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
as in the name of God 2 The most holy and iustified persons haue need of grace 3 The most excellent thing to be sought for aboue all other is the fauour of God that his Grace may be with vs. 4 True peace is a most singular blessing 5 All true peace is that which is bred in vs from the knowledge of Gods loue toward vs. 6 God our Father and the Lord Iesus Christ are the authors of true peace Verse 3. Doct. 1 A good heart must be ready on consideration of Gods benefits to breake forth into praises 2 Euery Christian heart is to magnifie God in that hee hath beene the God of Christ our Lord. 3 The sense and knowledge of Gods blessing vs is it which maketh God blesse vs againe 4 Our heauenly Father blesseth all his children 5 The faithfull ones and sanctified are they who are blessed of the Father 6 Spirituall benefits make the regenerate man thankefull 7 All our blessings are giuen vs in the heauens 8 God dealeth liberally with his children giuing them all kinde of spirituall blessings 9 Wee come to be blessed in and through Christ our Lord. Verse 4. Doct. 1 Our Election is a blessing worthy all thankefulnesse 2 The Elect are such who haue true faith and holinesse 3 The grace of Election beginneth with Christ and discendeth to vs in him 4 Gods loue borne vs in Christ is not of yesterday but before all worlds 5 God hath of Grace chosen vs to the supernaturall life 6 God hath not only chosen vs to this life but to the perfection of it 7 God hath of grace taken vs to this life that wee shall liue in his glorious presence Verse 5. Doct. 1 God doth first loue vs to life before the meanes bringing vs to life are decreed 2 God hath not onely chosen some but ordained effectuall meanes which shall most infallibly bring them to the end which they are chosen 3 Such we may say are predestinated who haue belieued and are sanctified 4 God hath determined before all worlds to bring vs to this that we should be his adopted children 5 The life which God hath ordained by meanes prepared to bring vs vnto is a life comming immediately from his grace 6 God out of his meere good will doth determine both the end and all the meanes by which hee will bring vs to the end Verse 6. Doct. 1 All the Lord did from eternity intend about man hath no end but his owne glory 2 God doth generally intend the praise of his grace in all such who are predestinated by him 3 The attributes of God are his essentiall glory 4 That grace which in time doth worke all good things for vs is the same which before all time did purpose them to vs. 5 The grace of God doth bring vs to receiue fauour and grace in and through his beloued Verse 7. Doct. 1 In Christ is to be found deliuerance from all spirituall thraldome 2 All of vs are by nature no better then in a spirituall captiuity 3 Wee haue deliuerance from our spirituall thraldome by Christ. 4 That by which we are ransomed and redeemed is the bloud of Christ 5 To haue our sinne forgiuen is to be redeemed and set free from all euill 6 Euery belieuer in Christ receiueth forgiuenesse of his sinnes 7 God from his rich grace giueth vs pardon of sinne Verse 8. Doct. 1 God giueth pardon of sinne to none to whom hee first hath not giuen wisedome and vnderstanding 2 True wisedome and vnderstanding are gifts of Gods grace in Christ Iesus 3 God doth giue wisedome and vnderstanding plentifully to vs whose sinnes he forgiueth Verse 9. Doct. 1 God worketh sauing wisedome in none in whom hee openeth not the doctrine of wisedome the Gospell of saluation 2 The doctrine of our saluation through Christ is a hidden secrecie 3 The reason why God reuealeth or openeth the Gospell to any is his meere gracious pleasure within himselfe Verse 10. Doct. 1 God hath set seasons wherein hee will accomplish all his purposed will 2 God by opening vs the Gospell doth bring vs his Christ 3 Whosoeuer haue him or shall be gathered to Christ they are brought to him by opening the Gospell 4 Wee are gathered together as fellow-members each with other in Christ Verse 11. Doct. 1 Being in Christ wee finde not onely righteousnesse in him but life euerlasting 2 The way to finde our selues predestinate before all worlds is to finde that we are called iustified sanctified 3 Euery thing which commeth about is Gods effectuall working 4 What God worketh or willeth hee doth it with counsell 5 What God willeth once that he effectually worketh Verse 12. Doct. 1 To be brought to faith before others is a prerogatiue which persons so called haue aboue others 2 The end of all our benefits we attaine in Christ is this that we may set out his glorious grace and mercy toward vs. Verse 13. Doct. 1 God by our hearing his Word doth bring vs to be partakers in his spirit 2 The word of the Gospell is that which being heard bringeth vs the quickning spirit 3 All Gods promises made in Christ are true and faithfull 4 It is not enough to heare but wee must belieue before wee can be partakers of the good spirit of Christ 5 The faithfull are as it were by seale confirmed touching their saluation and full redemption 6 The holy spirit and the graces of the spirit are the seale assuring our redemption Verse 14. Doct. 1 The spirit doth not onely as a seale but as an earnest penny giuen vs from God confirme vnto vs our heauenly inheritance 2 The spirit abideth with vs as a pledge confirming vs till our full redemption 3 Heere below the faithfull feele not themselues fully deliuered Verse 15. Doct. 1 Ministers must labour to know how grace goeth forward in those with whom they haue to deale 2 The Ephesians faith is occupied aboâ—â— the Lord Iesus Christ 3 Faith and loue are neuer disioyned but go â—â—ch in hand one with another 4 The loue of true beleeuers is set on the Saints yea on all the Saints Verse 16. Doct. 1 The grace of God in others must moue Christians especially Ministers to be thankefull to God 2 Christians are to helpe each other with prayer especially Ministers their conuerted people 3 We must with perseuerance follow God in those things wee pray for Verse 17. Doct. 1 We must so consider God when wee come to him in prayer as that we may see him in the things wee desire 2 Euen true beleeuers haue great want of heauenly wisdome 3 We haue neede not onely of wisedome whereby to vnderstand but of light manifesting the spirituall things which are to be vnderstood of vs. 4 It is euen God by the spirit of Christ who worketh in vs all true wisedome 5 To grow vp in the acknowledging of Christ is the way to attaine the more full measure of the spirit in euery kinde Verse 18. Doct. 1 They
to him Vse The Vse is to stirre vs vp that as wee desire to praise God so wee would labour to get that spirit which may make vs know the things bestowed on vs. The Papists are the cut-throats of thankefulnesse while they will not let vs know the graces giuen vs We know our earthly things yea which is the pitty we know them too well know them so that we are proud of them Let vs labour to know our best blessings and our hearts will not be vnthankefull In particular Doct. 5 First obserue that our heauenly father he blesseth all his children Looke into the Common-wealth Church Family the fathers in them all doe blesse those that are vnder them Princes their people Teachers those that depend on them Parents and Masters children and seruants for the greater hath power to blesse the lesser Thus is it with our heauenly Father Authoritatiuè father of all fatherhoods in heauen and earth he giueth his blessing to those that are his Againe as we see earthly Parents blesse their children both in word and worke wishing them blessed and giuing them many benefits for Parents treasure vp for their children Thus our heauenly father doth both in word pronounce vs blessed who are his by faith Blessed are you that beleeue on me that hunger and thirst for righteousnesse that are pure in heart and hee doth also bestow on them many benefits which doe make them blessed For to blesse signifieth both as well to giue a gift as pronounce blessed Vse 1 This then must teach vs first to seeke blessing of our heauenly fathers hand Seeke it as Iacob did wrastle for it with prayers and teares Gen. 32.26 Come to God and confesse that we are accursed children of his wrath but intreating that for Christs sake who was made a curse for vs that for this his Sonnes sake he would blesse vs. The blessing on Mount Sinai was gotten by doing but seeing the Law is impossible to our sinfull weaknesse wee must seeke the blessing onely in beleeuing Would wee not count that Childe a miscreant which would not come to the Parents and aske their blessing It is a token we are bastards and not children if we come not to God in secret and intreat him to blesse vs through his Christ What may they thinke of themselues who haue neuer heartily and humbly sought this way That reprobate Esau shall condemne them for he sought his earthly Parents blessing importunately and with teares when now it was too late which these neuer did toward their heauenly Vse 2 We who are his children must reioyce in this that we haue such a father whose blessing we know to be on vs It is with vs as it is with little children who haue many blessings but thinke little on that matter which yet an vnderstanding childe more growne vp hath in great account We must amend this and not still be babes in vnderstanding our blessing is the fountaine of all happinesse Come ye blessed of my father inherite c. ergo is not lightly to be esteemed A third Vse may be for Imitation Vse 3 Obserue thirdly Who hath blessed vs my selfe with you who are faithfull Saints Obserue what kinde of children haue their fathers blessing the faithfull ones who are sanctified these are blessed of God for Saint Pauls saying who hath blessed vs doth not speake rhetorically like great men who speake in the plurall number for the singular We will you this or that was done to vs but he hath reference to these Ephesians whom he described in the first Verse of whom ioyned with himselfe he affirmeth that they were blessed The truth is first we are really and actually blessed blessednesse being receiued into themselues but such as are beleeuers and now sanctified though others are predestinated to blessednesse yet this doth onely make them blessed so farre as that their blessednesse is intended in time future it doth not for the present worke any alteration in them tending this way Praedestinate and reprobate before faith come are in themselues all one Know you not that drunkards railers shall not enter into Gods kingdome such were you but now you are washed these ergo who now were blessed ergo predestinated before their callings were the same with them who shall not enter into Gods kingdome Secondly I say as none are actually blessed so none can be knowne and affirmed to be blessed in Gods purpose which are not beleeuers and Saints The reason is because that which is in Gods minde cannot be knowne further then the word or worke of God doth reueale it Now Gods word doth tell vs onely thus farre that such as are and shall be called to faith and sanctified they are predestinate Now then further then we can see faith we cannot descerne any to be predestinate But the faith of such who are already beleeuers is onely such as we may perceiue for there is no word reuealing whom God will giue faith to hereafter I say so reuealing it that their persons thereby are made euident to vs ergo wee can see none to be predestinate to saluation vnlesse wee can by fruits behold him to be in present a beleeuer Again our faith and grace is the worke beginning our saluation till therefore faith is wrought there is no worke of God apparant which doth let vs see hee hath a purpose to saue This then is a truth that the beleeuing and holy person is onely such of whom we may say that he is blessed of God yet this caution is to be taken that as we cannot say any is blessed so we cannot say any man in particular wanting faith and grace shall not be blessed or that he is not predestinated If a man vp a fore day should reason thus here is no sunne vp ergo none will rise to day his sequell were friuolous so here c. Vse 1 The Vse of this Doctrine is first to comfort the Lords who beleeue so on Christ that their hearts are purified and their desire is to walke precisely Ephes 5.15 the world accounteth them as they did before of Saint Paul Christians and Christ himselfe as if they were off-scourings 1 Cor. 4. base cursed people Ioh. 7. Cursed and plagued of God rather then blessed Isa 53.4 But this is our comfort God thinketh and pronounceth otherwise of vs. Vse 2 We see the vaine iudgement of worldlings they giuing sentence according to sense thinke often wicked ones happy Mat. 3.14 To ride on a fine Palfrey to haue a cap and knee giuen them to fat their hearts with laughter and all earthly contentments these things our Epicure-like Christians count felicity But if thou hast not faith and grace clensing thy heart and life though thy excellency doth touch the clouds and thou doest seeme to make thy neast in the starres yet shalt thou perish like the dung the higher thou hast beene lifted vp so much the more deadly down-fall shalt thou take into those hellish torments that