to bring vs to that life which is aboue nature therefore sometime Gods choosing is expressed by louing I haue loued Iacob and hated Esau that is not yeelded Esau that measure of loue which the Hebrewes called hating But there is a further thing in Election which doth difference it from loue and that is a respect which is in this loue whereby it is caried to some Actio collatiua vt intrinserae formalitatis reiectionem cennotans before other some it so loueth some that it reiecteth other some from hauing part in it Deut. 7.7 I haue loued thee and chosen thee Should God haue loued euery reasonable creature to life there had beene loue to all but election of none he who taketh all maketh no choise of any therefore God maketh it a different thing I haue loued thee and chosen thee Some make this all one with that fore-knowledge mentioned Rom. 8.29 and it cannot be denied Rom. 8.29 Expounded but knowledge is often put for loue and approbation and that God knoweth his Church and chosen far otherwise then other things euen as a man knoweth all his goods and substance but his wife and children after a speciall manner Neuerthelesse it may well note that knowledge which is in order to this action of Gods choosing whether going before it or comming after it If we haue chosen any to any thing we know whom we haue chosen and if we are about to choose any we know whom we are about to choose So God doth not onely know whom he hath chosen which knowledge to our manner of conceiuing doth follow the act of his will now being put forth but he doth know whom he is in choosing or about to choose and this doth goe before to our vnderstanding And this I thinke the meaning of fore-knowledge in that place Such whom he did fore-know to be the persons whom he would choose such hee did predestinate and thus that place 1 Pet. 1. ver 1. may be more fitly resolued where he saith the faithfull of the dispersion were chosen according to fore-knowlege Now God the Father is said to choose not that the Sonne and Spirit choose not also for if three of vs had but one will common to vs all one could not will any thing which the will of the other two should not also will because the Sonne sustaineth the person of one elected the Spirit is the witnesse sealing this grace to our hearts As the Father is often alone named in inuocation not that the other persons are not to be praied vnto but because the Sonne is considered as the mediator and the Spirit as the Schoole-master teaching vs what to pray as we ought therefore the Father onely is expressed Vse 1 Wherefore this benefit being matter of thanksgiuing let vs labour to acknowledge the goodnesse of God this way We will thanke men euen for the good meanings and purposes we perceiue them to haue toward vs though they haue done nothing by vs. When Dauid leaped reioycing in spirit before the Arke what was before him That God who had chosen him had reiected the house of Saul from ruling ouer his people How should we reioyce in spirit to thinke that God hath elected vs to an eternall kingdome from which many no way our inferiours are reiected If any show vs common countenance we doe not so much respect it but if they admit vs into such peculiar fauour as they will not communicate with any who are not their best beloued then wee doe highly esteeme it To be taken vnto this riches of grace this so restrained fauour in which the greatest part of man-ktnde haue no part how should it affect vs Doct. 2 The second Doctrine Who they are of whom we may say that they are elect euen such who haue true faith and holinesse As we may know Faith so we may know Election If we see in iudgement of charity that any hath a faith vnfained and true endeauour of holinesse we may in iudgement of charity say that such are elected Thus Saint Peter and Iohn may giue the name of Elect to the members of the visible Churches to whom they write If we know by experimentall certainty or by faith that any haue true beliefe and holinesse we doe in the same manner certainely know that we or they are elected Thus we may by Faith know that in euery true visible Church there are some elect of God because the word teacheth that where God giueth his word there are some Saints whom hee will gather and edifie some ground good where he sendeth his seedes-men Thus we may know certainely our selues elect because we may by certaine experience know our selues to haue Faith If I see one put into the office of the court of Wards or into the Treasurors Place or so I know that such a man was the man whom the king had chosen with himselfe to haue the place So when God now hath by faith and sanctification taken one out of this world we may know that he was chosen forth of the world vnto life things may be said to be when now their being is made manifest While a babe is in the womb we know not what is there conceiued but when we see a man-childe borne then we know that such an one was conceiued So when the babe is borne when the being of faith holinesse are apparant we may say that such a person before all worlds was conceiued in the womb of Gods secret Election We may know a will secret three waies 1. If a man will himselfe tell vs. 2. If he will write to vs. 3. If he doe this or that we know then by euent he had a will to such matters which now we see him execute So here God may speake by extraordinary reuelation which hath beene the priuiledge of some few 2. God may make his will knowne by the ordinary enlightning of his spirit which is that vnto the minde as a word is vnto the eare We haue receiued the spirit to teach vs to know these deepes of Gods gracious purpose towards vs 1 Cor. 2.12 by the letter of his word that golden chaine Rom. 8.29 If I be sanctified with the diuine nature in which glory is begunne I am iustified if iustified I haue beene called according to purpose if called I was predestinate if predestinate to meanes I was foreknowne as one whom God would choose to the end euen to glory 3 When I see my selfe set a part by God from the world the euent doth tell me God chose me from amongst others When I loue God come out of the world choosing him as my portion then I may know he hath loued me first and chosen me euen as I know a seale hath beene set there where I behold the print of it One may obiect that God onely knoweth who are his Ans God onely knoweth by himselfe who they are whom he approueth for his own but with this may stand the knowledge of such
persons for what can be greater then to know God as wee are knowne to loue him with the whole heart to praise him most constantly and ioyfully but all this is nothing so good to vs as to haue our God before vs and taste the ioy of his presence All our walking in light tendeth to this that wee may haue communion with him Looke as a wife who found sometime much difficulty in pleasing her husband and doing things to his mind she taketh great pleasure when she can now with ease fit euery thing to his mind Obiectiua beatitudo but nothing so much pleasure in this as in her husband himselfe And looke as there is no louing wife which taketh halfe the pleasure in her bridall apparell that she doth in her husband himselfe so it is heere I dare say all that glory in which wee shall be in that day clothed vpon shall be as nothing to vs in comparison of that blessed obiect of God whom then we shall see as hee is If in this life God is so good to his children that they can wish themselues a curse for his sake what will hee then be when we see him in glory Vse 1 The vse is to stirre vs vp euen to desire with Paul to be dissolued and to be with Christ We are chosen to this manner of presence and for that presence which then we shall haue when we come to state of perfection in loue is no other we are chosen to it ergo let vs aspire after it If a louing wiues husband be absent in some farre country though shee haue by messengers and by letters some communion with him yet this will not satisfie there is a great desire to see him to be each in the embrace of other so it should be with vs this letter of his word this recourse of his messengers should rather excite desires fully to enioy our God then occasion vs to rest contented in this present condition I remember Absolon when hee was now recalled from exile but not admitted to see his fathers face at Court hee was so impatient that his exile seemed almost as easie as such a condition Thus it is with vs from what time God hath brought vs to beliefe wee are called backe againe from our exile spirituall to the Church or City of our God But alas we are not yet admitted into the Court into the glorious presence of our great God Let vs ergo if we be risen with Christ groane after this prerogatiue to which God hath chosen vs and take no delight to dwell heere further then the seruing God in his Saints doth sweeten our abode This sheweth vs the Lords exceeding grace If the King should pardon a Traytor and giue him competency of liuing in the remotest parts of his Kingdome with prohibition once to passe the bounds of them it were Prince-like fauour but to enrich him with possessions and take him to Court yea to reckon him in middest of his dearest fauourites what clemencie and bounty were in such a fact Such is this dealing of God towards vs. Who hath predestinated In describing which these things are to be obserued as they lie in the Text. 1. The benefit it selfe Who hath predestinated 2. The persons who are predestinated 3. The thing to which hee hath predestinated vs to adoption amplified from the cause of it through Christ 4. The manner which is propounded in this word within himselfe expounded i.e. according to the good pleasure of his will 5. The end to the praise of his glorious grace which grace is described from the effect of it in vs which is amplified from the manner of working q. d. out of which his grace hee hath made vs accepted or done vs fauour in and through his beloued Three things for better vnderstanding are to be insisted on because they are not of so vulgar explication 1. With what this word is to be continued 2. What it is to predestinate 3. What is meant by Adoption To the first Rep. some referre it to in Loue in the fourth verse in this manner who hath predestinated vs in loue but that he should absurdly repeate the cause of predestination which hee expresseth after to haue been his gracious pleasure it is fitlier set as in equall pareill to that in the third verse Who hath blessed vs who hath predestinated vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some imagine it ioyned within him after this manner who hath chosen vs to adoption hauing predestinated vs in him before worlds that we should be holie before him But I haue shewed aboue that in him must needs be referred to the benefit of election or the Apostle should not conclude pertinently that God in Christ hath blessed vs with euery blessing Beside that this sense confoundeth the sentence to decline the force of the argument aboue mentioned To the second I answer that God doth condescend so farre to our capacitie as to teach vs his one onely action by which he loueth vs effectually to life by two which in vs are diuerse because one infinite action of God doth eminently note that those two are in vs though they are distinct and diuerse as the first act of election laid downe Gods choosing vs or louing vs to an end so this doth signifie the ordaining of vs to the same end by such a course of meanes as shall effectually work therevnto Thus it is with vs when we will doe any thing we doe appoint by what meanes we will doe that we are agreed on When one is agreed to bring vp his Sonne at a Trade then afterward hee determineth to choose some Trade forth to seeke him a Master to binde him Apprentise and let him serue his time and get his Freedome in it Thus when God hath set his loue vpon vs to bring vs to life he doth next determine by such an order of meanes as counsell suggesteth or presenteth within him to bring vs to this end which is to predestinate for to predestinate is to decree the attaining of some end by such like meanes as counsell shall prompe vs with Predestination may be defined to be an act of counsell shewing meanes effectually bringing about some end as now it is accepted of the will it differs therefore from election First election is in the will this is in the vnderstanding Acts 4.28 Those things which thy counsell hath predestinated Secondly Election is onely of the end this is of meanes also Thirdly that is seated in the will onely this primarily in the vnderstanding in the will by participation in so much as the will doth accept for should Gods wisedome shew meanes which would effectually worke any thing if his will should not accept of them he could not be said to predestinate any thing by them This predestination is two-fold according to his ends The first is an act of counsell shewing or preparing meanes whereby his grace in some shall be glorious and of this onely here he
stirre vs vp that wee may indeauour to know the properties of God and view as we may the reflection which wee haue in his word and workes of so infinite glory How dull of heart are we that wee no more seeke to haue the eyes of our mindes wiped that we may get some glympse of it We will runne after glorious sights on earth and are much affected with them to see the glory of Kings especially when their royall estates haue annexed princelike wisedome it maketh that befall men which did once happen to the Queene of Sheba There is no spirit remaining in them they are ouercome with it But how would this delight vs did we in any measure discerne it What shall be our glory in heauen our blessednesse but to enioy the continuall view of this glory this most blessed vision By meditation and contemplation to fixe the eye of our soules on this glory will transforme vs into the likenesse of it All the glory of this world is but like the shine of rotten wood which seemeth bright for the night season but is nothing as we see by day but rottennesse it selfe Wherefore let it not bewitch vs but let vs all seeke to God to take away the vaile off our hearts to the end that we may yet as in a mirrour or glasse get some sight of this most rich glory Rom. 9. This grace of his which hath beene alwaies towards vs. Obserue fourthly Wherewith he hath made vs accepted That is with which grace electing and predestinating vs that it might be glorified of vs he hath now in his time done vs fauour or made vs accepted in his Christ Doct. Obserue then what grace it is which in time doth worke all good things for vs euen the same grace which before all time did purpose them to vs Gods louing vs to life doth not beginne when now we are brought home by conuersion to beleeue on him but when we were his enemies he did so loue vs that he gaue his Sonne all to death for vs Ioh. 3. Rom. 5. And when he calleth vs in time he doth it out of that grace which was giuen to vs in Christ our head before all worlds For this cause the Scripture doth not say that God beginneth to loue vs to life when we beleeue but that he giueth vs life eternall executing that to which he had loued vs neither doth the Scripture say that in Christ now sent to worke our redemption loue in God is first conceiued but that it is manifested when that sauing grace appeared Tit. 3. when the philanthropie or loue of mankinde appeared Tit. 3.5 So God doth call vs according to grace giuen vs before worlds but now made manifest 2 Tim. 1. 1 Tim. 1. yea life and immortality are said to be brought to light as things which had beene ouershadowed by the Gospell Now looke as if the Sunne hauing her light long eclypsed should after breake out it were no new light but an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or new getting vp of the old light which for a time was eclypsed So it is with this sunne of Gods eternall grace the interposition of sinne through the vertue of iustice did for a time keepe from vs all the gracious influence of it till at length in Christ remouing that which hindred it breaketh out piercing our hearts with the beames of it and working in vs many reall effects which it could not put forth till iustice were satisfied Euen as God knew how to loue Christ his Sonne to that glorious life to which he had chosen and yet execute the cursed death on him as our surety so he could loue vs with his eternall loue vnto that life to which he had chosen vs and yet execute on vs the cursed death when we had offended Vse 1 This first serueth to excite in vs godly ioy in vs I say who see this light risen ouer vs this loue shining vpon vs in Christ which was sometime so ouercast by sinne and death that no glimpse of it might be discerned If this bodily sunne had his light but two or three daies eclypsed O how sweet and amiable would it seeme to vs when getting the victory it should shine in manner accustomed But shall it not affect that the grace of God quite hid from vs while wee were the children of wrath lay in all kinde of darkenesse that this grace so hidden should like a spring sunne returne to vs and refresh vs Vse 2 Againe we see them confuted who will not yeelde that God loueth any sinner vnto life till he doth see his faith and repentance But the loue which destinateth to bring one to life may stand with wrath executing death and why doth hee worke in sinners repentance faith sanctification which are the meanes tending vnto life if hee may not purpose the end vnto them What shall hinder him from louing them thus farre as to purpose to them that he can iustly execute Doct. Obserue Lastly in and through whom the grace of God doth bring vs to receiue fauour and grace euen in and through his beloued The Law came by Moses but grace and truth through Iesus Christ The Angels did sing at his birth glory to God peace on earth good will to men In him God was reconciling the world God did giue this testimony of him This is my beloued in whom I am well pleased For Christ hath performed such an obedience at the commandement of grace as doth yeeld such satisfaction to Iustice that grace may iustly giue vs euery good thing yea such an obedience as doth procure from grace euery good thing for vs for Grace and Iustice kisse each other in Christ Grace freely bestowing all her gifts vnto her glory and that without any wrong nay with full contentment of reuenging iustice See the first to the Coloss what is written on those words Who hath translated vs into the kingdome of his beloued Sonne In whom wee haue redemption through his bloud euen c. verse 7 Thus wee come from that gratifying mother child-bearing grace from all eternity in God himselfe to that grace which is freely giuen to vs and hath his reall effect in vs And this is handled first in regard of the Iew who had receiued it Paul with the rest belieuing Secondly in regard of the Gentiles and in particular these Ephesians The grace toward Paul with the rest of those who were first called to faith hath two maine branches First the grace of redemption or iustification Secondly the grace of glorification beginning verse 11. reaching to the 13. Now in handling this first benefit first in this verse he doth propound in the former part of the verse expound it in the latter Secondly hee doth set downe the benefit of vocation effectuall which did goe before it and make way to it verse 8. Thirdly the meanes of their vocation vers 9.10 In his propounding the benefit first wee must marke in whom wee come to haue it
one with the word of truth the Gospell of saluation verse 13. The summe is Which so rich benefits of wisedome and vnderstanding he did worke in vs when now he had opened vnto vs that secret wisedome which his will had ordained to our glory that Gospell of saluation which he did out of his gracious pleasure which within himselfe not looking at any thing in vs he purposed toward vs. Doct. Obserue first God worketh sauing wisedome in none to whom he openeth not the doctrine of wisedome the Gospell of saluation As God did promise that the hearts of the foolish should vnderstand so likewise he did promise that all of vs should be taught of him And looke as the precepts of Grammer and doctrine of Logicke must be made knowne and opened vnto vs before we can get the Art or wisedome of Grammer and Logicke so it is we must haue vnfolded the doctrine of Gods sauing wisedome before wee can haue wrought in vs the diuine qualitie of this wisdome which commeth from aboue For further vnderstanding it is fit to consider what things this opening of the Gospell comprehendeth in it or how God doth open this sauing wisdome to vs. 1. Outwardly by propounding the doctrine of it vnto our eares which he doth by his Ministers for this cause Ministers are called such as teach others in wisdome Col. 2. the end Such as feede with wisdome and vnderstanding Ier. Such as make wise as it is Dan. 12.3 For though it be read wise the word hath an actiue signification and importeth to make wise or bring to wisedome as the next word doth not signifie iust men but such as turne others to righteousnesse Euen as in great Schooles there are inferiour Vshers as well as the principall Master so it is here It pleaseth God by mans outward ministery to open the eyes of the minde and bring from darkenesse to light but mans teaching which goeth but to the eare cannot doe this matter Wee must therefore consider God speaking within the minde by holding out some such light and causing such an inward illumination as doth speake things no lesse to the minde then a word audible doth report them to the eare This is it which we are said to heare and learne from the father should not the father speake and teach wee could not heare neither is it an outward voice for all that heare this voyce come to Christ which is not verified in the other And this is that light which diffusing it selfe through the word wee heare doth make the things of God visible to the soule Euen as not the ayre alone but the ayre now inlightned is the meane by which things are made discerneable to the bodily eye In the third place we must consider that God doth together with this illumination which speaketh and propoundeth things within the minde he doth I say together with it open the eye of the vnderstanding the eare of the deafe heart to see and attend vnto it This is called sometime renewing the vnderstanding giuing light opening the heart to attend remouing the vaile For if I will shew to a blinde man any thing it is not enough to propound the obiect and to procure an externall light by which it may be discerned but I must restore the sight of the blinde eye before I can show it the thing proposed So it is with vs who are spiritually blinde before we can haue opened to vs the things of God Vse 1 The vse of this is first to rebuke such who thinke they can be wise enough to saue their soules though they haue none to open to them to instruct them in this hidden wisedome of the Gospell Blindnesse and bold presumption accompany each other But deceiue not your selues Thou who canst not go to a Towne two myles off which thou neuer wentest to but thou must inquire and get some guide and direction canst thou finde the way to heauen hauing no guide no direction Thou who canst not learne thy A B C. but thou must haue a Schoolemaster why wilt thou imagine thy selfe able without helpe of teaching to learne this high point of wisedome which teacheth to liue happy with God world without end Vse 2 Let vs attend vpon the Preaching of the Word and the teaching of this wisedome as euer we would haue it begunne or increased in vs Blessed are they who waite at her gates at the postes of her doore A speech borrowed from Clyents or Patients who waite to haue accesse to their learned Counsell and to the Physitians whose aduise they seeke for Yea let vs seeke for that inward teaching of God in whose light onely we come to see light Doct. Obserue secondly That the doctrine of our saluation through Christ is a hidden secrecie The Apostle calleth the doctrine of Christ crucified 1 Cor. 2. a hidden wisedome which the chiefe for wisedome in this world knew not 1 Tim. 3. Without doubt saith the Apostle great is the mistery of godline sse naming after points of doctrine concerning Christ Iesus And needes it must be so for the great volume of the whole creature hath not one letter or syllable in it of this wisedome They reueale a wisedome for in wisedome God made the heauens and founded the Earth in vnderstanding but those who knew this wisedome best Pro. 3. learned nothing of this sauing wisedome in Christ 1 Cor. 1. Againe there is no sparke of light in man by nature able to conceiue this secret The wisedome of the Law the light of nature reacheth not for the light of reason discerneth that God is to be loued and honoured that I am to doe as I would be done to and not after that measure I would not receiue But of sauing man kinde lost by faith on Christ and repentance there is no light left which can trace any step of this doctrine Thirdly the knowledge it selfe is of that height that from what time we haue the spirit which doth teach it wee cannot in this mortality know it any thing as we should wee see but in a glasse know but in part like Children which know not fully the things they know Now that which is hid in so great measure from vs who are now light in the Lord how great a secret is that in it selfe But to open this a little further The Gospell of saluation may be called a Mistery in three regards 1. absolutely because it is a thing of it selfe within the will of God which no creature by it selfe is able to know If a thing within my minde be such that no creature can know it further then I make it knowne none doth know the things in Man but the spirit of Man how great a deepe and secret is that which is within God himselfe Thus it ceased when God did first reueale it but yet a Mistery still in regard of the spare reuelation and small number of those to whom it was manifested For a thing is not onely hid while I
that his minde that we might winne you to him It were happinesse for a poore woman to be contracted to a man vertuous wealthy honourable but what shall be thy happinesse when thou shalt by an vnfained faith haue got thy selfe contracted vnto Christ Pro. 9. Mat. 22. refuse not wisdome sending forth her maids refuse not God sending out his seruants and inuiting you to come and partake in his Sonne Christ and all his benefits to forgiuenesse of sins and saluation of your soules least you by despising his grace most highly prouoke his indignation Vse 2 We see the vaine slander of the world who say the Gospell marreth all fellowship Indeede it doth breake sometime good fellowship falsely so called but it breedeth and holdeth together all fellowship that is good indeede It bringeth vs to haue fellowship with Christ the mediatour with God with Angels with spirits of iust men departed with the predestinate ones whose names are written in heauen with all in earth who are beleeuing members in Christ It breaketh company by reason of mens corruption which maketh them they had rather liue thrals of Sathan in their ignorance and lusts and customes of ignorance then suffer themselues yeelding obedience to be gathered to Christ Doct. 3 Obserue thirdly from hence that this pleasure of opening the Gospell was proposed for gathering all things to Christ their head Obserue that whosoeuer haue beene are or shall be gathered to Christ they are brought to this by opening the Gospell God did purpose this grace of opening the Gospell not for our sake onely who are from Christ to the end of the world to be brought to him but for their sakes who were then in heauen when Paul did write these words in hand There is but one eternall Gospell Gal. 1. neuer was there other name made knowne in which men might be saued then the name of Iesus Christ yester day to day for euer the onely way of saluation Abraham saw the day of Christ reioyced yea from Abell downeward it was by faith on that promised seede that they were accepted What is the whole redeemed Church a number called forth by God out of the world to partake in forgiuenesse of sinne and life eternall through Christ When the whole Church is a multitude of such as are called Gods call is nothing but the inward and outward or at least the inward opening of the Gospell to such whom he hath predestinated to saluation It cannot be but that euery one who is of or belongeth to the Church must haue this wisdome of God opened to him Vse 1 It is to be obserued not onely against those old heretickes but many deluded soules in our times who are of minde that if they follow their conscience and liue orderly in any kinde of beliefe it will serue their turne But he that followeth such a blinde conscience will finde our Sauiours speech true if the blinde leade the blinde both will come into the ditch his conscience and he will both perish if he learne not this way of faith and obedience to the Gospell of Christ Vse 2 Againe it must teach vs to come vnder this ordinance of God reuealing his truth for this is that great dragge which taketh all such good fish such persons as belong to the kingdome of heauen Doct. 4 In Christ euen in him Obserue who it is in whom we are gathered together as fellow members each with other Wee are fitly said to be gathered in Christ together both because he hath abolished the enmitie twixt God and vs and so remoued that which did disperse vs. 2. Hee doth call vs and effectually draw vs home in his time euen as Shepheards doe their flockes which are now scattered When I am lifted vp I will draw all How often would I haue gathered you 3. In him as in the same point we are all of vs one Euen as all the families of the earth in regard of Adam their first parent the common roote and stocke of all mankinde they are all but one Or as the Subiects of England Scotland Ireland are in our King vnited and all made one body politicke so it is with the members of Christ in heauen and earth now being gathered vnder Christ their head they must needes be gathered one to another as fellow members in one and the selfe same body Rom. 12. There being not onely a bond from Christ to vs euen the bond of his spirit and from vs to Christ euen our faith but a bond of loue the bond of perfection which doth hold vs one with another Vse 1 Let vs then to preserue our vnion walke with Christ and keepe by him Euen as it is in drawing a circle with compasse and lines from the circumference to the Center so it is with vs the more they come neere the Center the more they vnite till they come to the same point the further they goe from the Center in which they are vnited the more they runne out one from the other so when we keepe to Christ the neerer we come to him the more we vnite but when we runne forth into our owne lusts and priuate faction then we are one disioyned from the other Vse 2 Againe we must seeing in Christ our head wee are ioyned as members of one and the same body therefore we must be so affected each to other as we see members are They enuie not one another the Foote enuieth not the Eye they communicate each with other the Mouth taketh meate the Stomacke digesteth the Liueâ— maketh bloud the Eye seeth the hand handleth all for the good of the whole they will not reuenge themselues if going hastily one foote strike the other leg or foote it will not strike againe they so beare the burthen one of another that their affection each to other is not diminished as if the head ake the body will not carry it and knocke it here or there but beareth the infirmitie doing it the ease it may yea being well affected to it no lesse then before Now that God who is loue it selfe teacheth vs these things Doct. 5 From this that he saith All the things which are in heauen or in earth Obserue That there is no place in which are any members belonging to Christ but either in heauen or in earth Thus Colos 1. the Apostle did not know any belonging to reconciliation wrought by the bloud of Christ but they were either in heauen or earth The Scripture doth not know but two kindes of men some beleeuing passed from death to life some vnbeleeuing ouer whom wrath abideth though some haue greater faith and sanctification it mattereth not degree changeth not the kinde a childe is a man no lesse then a man for the kinde of him It acknowledgeth not but two states some as Pilgrimes here Wrastlers Souldiers runners of the race some as at home hauing receiued the crowne the garland of victory So it acknowledgeth but two Times the one in
please them Now followeth the ground of all these benefits in time hauing beene predestinate Which is described from the purpose going before hauing beene predestinate according to his purpose Which purpose is argued from the author of it who is not named but described In the description three things are to be noted First his action or working who worketh Secondly the obiect all things Thirdly the manner after the counsell of his will To speake a word of Predestination according to purpose which is heere made the ground of all the former and so to come to this description in which we must dwell with more diligent consideration for the vnfolding of it For Predestination see aboue But it may be asked what is this purpose according to which we are said heere to be predestinate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wee read of some purposed and ordained to the obtaining of life Acts 13.1 1 Thes 5. Now Gods purpose and ordinance touching the end doth seeme to follow vpon Gods election for when we haue a will to do any thing there followeth vpon this in the minde a setled purpose to effect it so when God hath loued some to life there commeth to be as it were in God a setled purpose of bringing some to life which once setled all things come to be predestinated for performance of it and Rom. 9. this may be grounded when he saith that the purpose of God which is according to election might be sure Wherefore I deeme foreknowledge by which God now about to choose knoweth whom he will choose election by which he setteth his loue to life on some before othersome purpose setled of bringing some to life before othersome these belong all to the same benefit viz. Election Foreknowledge as that which goeth before for God doth not blindly choose he knoweth not whom purpose following it as a shadow doth the body and therefore where the one is named the other by discourse are to be vnderstood Hee hath purposed vs to attaine life through Christ he hath chosen vs to attaine life as Rom. 8. Those whom he did foreknow himselfe to choose and purpose vnto life those hee predestinated And thus you see why it is said predestinate according to purpose But note heere by what method the Apostle doth gather themselues to haue beene predestinated euen a posteriori from this that they were now called iustified that they had receiued an inheritance by faith he gathereth that they had beene predestinate Obserue then Doct. What is the way to find our selues to haue been predestinate before all worlds euen to finde that we are called iustified sanctified We must go vp by these stayres or wee cannot come to the height of Gods counsell Looke as by the counterpane of a Lease or Will we know what is in the originall will which it may be is kept a hundred miles from vs so by these things written in our harts in Gods time we may know and reade what things it pleased him from euerlasting to purpose towards vs But in this point we haue before beene large To come to the description of the author of this purpose according to which wee were predestinate the parts to be marked in it haue bin mentioned Let vs first then consider of the meaning of the words Secondly of the scope for which they are brought in Thirdly of the doctrines to be marked in them First this word worketh doth signifie such a working which hath efficacie to the bringing forth the being of that which it worketh All things Noteth out whatsoeuer things are whether good or euill Counsell Noteth sometime the facultie of wisdome which giueth aduise touching things to be done and meanes of doing them And thus according as the nature of the thing hath it selfe to him who giueth aduise is sometime present and ready sometime needing deliberation but deliberation so farre as it is grounded in imperfection of knowledge and argueth doubtfulnesse cannot be ascribed but onely so farre as it signifieth the maturity and ripenesse of counsell Secondly counsell signifieth not the faculty but the effect wise aduise giuen in any case from that facultie of wisedome which giueth counsell Thus we vnderstand when we say What counsell did such a one giue you Now thus it is here taken for that wise order of things and meanes which Gods wisedome suggested Lastly it is to be considered why it is called counsell of his will First because it is propounded to his will secondly it is accepted of by his will The meaning is we obtaine all these blessings before named hauing beene predestinated according to that gracious purpose of God towards vs whose working bringeth about all things according to that wise order which his counsell did propound and his will for the liberty of it did freely accept Now the scope of this description tendeth hither to proue that we attaine the benefits before named hauing beene predestinated by Gods counsell for predestination is an act of Gods counsell as I haue said before therunto he proueth this particular by this generall He who worketh all things after the counsell of his will hee doth worke these benefits in vs his counsell hauing predestinated vs to them But God worketh all things c. These are friuolous exceptions that God speaketh onely of the things before which he doth out of his gracious pleasure for this were an impertinent superfluitie to say that God had wrought vs these benefits when his counsell had predestinated vs who doth worke these benefits according to his counsell He hath wrought them in vs according to his counsell who doth worke them according to his counsell Secondly what so euer things are according to Gods counsell those he is said to worke for these last words may as well determine the subiect as show the manner of his working Thirdly what reason is it to say hee worketh these things after counsell as if all the workes of God were not alike after counsell Lastly to say he speaketh of things he doth out of gracious pleasure is in their sense who except friuolous for he saith not the counsell of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beside that the Scripture doth attribute those things which as iudgements God doth execute in reprobates to Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meere free pleasure Mat. 11.25 13.11 Thou hast hidden these things from the wise euen so because it pleaseth thee Now to come to the Doctrines Doct. 1 First we see that euery thing which commeth about is Gods effectuall working Of him by him and for him are all things Rom 11. vlt. 1 Cor. 8.6 Things are of two sorts good or euill good things are naturall or supernaturall such as are wrought in Christ Now all these the Lords efficacie is in making them yea of nothing Though man must haue some matter to worke on God can giue being and call the things that are not making them stand out as if they were Secondly
till hee haue called him hereunto Here briefely it shall not be amisse to consider what this calling is 2. How we may know that we are effectually called For the first this calling is such a reuealing of his grace within our hearts or mindes as doth make vs come to him and follow him for the obtaining of life through Christ As a man hath both a foule and a body so this call standeth not onely in the outward word which soundeth in the eare but that inward reuelation which God maketh within the heart I will speake to their hearts The heart of Lydea was opened Secondly I say it maketh vs come and follow God for obtaining life and glory to which he hath called vs for God speaketh inwardly outwardly to many who are not effectually called because God doth not intend to conuert them and make them follow but this calling according to his purpose is neuer without effect It is with vs in this call as it was with those Christ called to follow him Mat. 4.20 hee did so reueale his will within them that they presently obeyed We may know our selues called First if our hearts answere God Thus Paul Acts 9. Lord what wilt thou I should doe Acts 26. I was not disobedient to the heauenly vision When God speaketh within vs his grace or calleth vs to this or that according to his effectuall purpose our hearts eccho-wise resound Thou art our God Hosea 2. vlt. Speake Lord thy seruant heareth Secondly it is seene by this that it maketh vs separate and stand out from the world If a gouernour call out a seruant to doe this or that he is separated from all his fellow seruants and set a part for a businesse wherein they intermeddle not so it is here From what time God doth call vs vnto saluation he doth set vs a part from all others to be as it were the first fruits of his creatures Iam. 1.18 euen from prophane persons ciuill men without religion religious men in show without power Heretickes Schismatickes his calling doth make vs come out from these so that wee cannot be of one heart with them nor they with vs. Thirdly by the spirit receiued When God called Saul he did put into him another spirit agreeing to the condition whereto he was called and men called to places of dignitie presently there is a spring of spirits in them answering that estate so God also when he calleth to his kingdome and glory he doth giue them a spirit which doth aspire and make them endeauour to that prise of this their high calling in Christ Lastly by thankefulnesse to God in regard of this fauour that hee hath called vs out of our naturall estate of misery to such hope in Christ Vse 1 The Vse is to let men see their vanitie who though they obey no part of Gods will reuealed to them though they are so far from separating from prophane worldly-minded persons that they cannot be themselues in any other company they traduce others as proud singular humorous Puritans who haue no spirit apparant but a spirit of pride wrath lust c. yet they hope for saluation Gods kingdome This is to hope to haue this or that from God before he hath called me to obtaine it which is all one as if I should hope to be Lord Chamberlaine though the King neuer made me heare any inckling of such a matter Vse 2 This must stirre vs vp to get knowledge of this that we are called Hence followeth all grounded hope Beside this is all our stay he who hath called vs is able to possesse vs of that whereunto hee hath called vs. If earthly Kings call a subiect to this or that honour their call is effectuall accompanied with that power which will set them in it So the Lord will certainely set vs in possession of that to which he hath called vs in Christ as Gods call and annointing Dauid to the kingdome did sustain him against all incounters So must it doe with vs who are called and annointed in spirituall manner to that heauenly kingdome Hee who hath called you to his eternall kingdome after yee haue suffered a while strengthen you stablish you 1 Pet. 5. Doct. 4 From his exposition of the hope to which wee are called obserue first that the inheritance kept for vs is abundantly glorious This word riches set before any thing doth signifie the abundant measure of that to which it is annexed Oh the riches of the wisedome of God! Rom. 11. The state we are in is much different from that which is reserued for vs Esay 64. The things are wonderfull which God will worke for his 2 Cor. 4. We are passing through this vaile of misery to an excellent eternall weight of glory An Heire apparant in his mothers wombe or childe-hood hath nothing to the glory which he commeth to haue when now hee swayeth the scepter and sitteth in the throne of his maiestie so it is with vs that we haue now is nothing to the glory of that which shal in the last time be manifested The inheritance of a kingdome hath annexed to it great glory as for example Salomons kingdome when the Queene of Sheba did obserue it her spirit failed through astonishment What was his kingdome in comparison of this eternall one to which we are called He had royall apparell wherewith he was cloathed and to see a King in his richest roabes as say in his Parlament roabes is a sight somewhat glorious neuerthelesse the Lillie as our Sauiour speaketh doth exceede all that Art can set them out with but the Saints shall shine as the Sunne and be cloathed as it were with light it selfe as was showne in Christ his transfiguration He had a sumptuous pallace but not to be compared with those eternall mansions in the third heauens prepared for vs He was accompanied with the Peeres of his kingdome but we shall haue the presence of God himselfe Christ the spirit Angels Finally he had a most magnificent prouision for his table but not like the Manna not like that true tree of life which wee shall feede of in the Paradise of our God Vse 1 Wherefore let this draw vp our hearts Riches and glory what doe they not with mortall men but alas these worldly riches and glorious dignities are but pictures not hauing the substance of that they show for Men will sue vpon their knees to recouer small inheritances on earth While time lasteth seeke this inheritance Let vs thinke what a heart-breake it is to a man when hee doth finde that by some default he hath forfeited some earthly matters which hee might haue held had hee beene wary but what a griefe and confusion will this cause when men shall see that through carelesnesse they haue lost an euerlasting inheritance of glory which they might haue attained There is but one life betwixt vs and possession why should we be so negligent as we are The poore children of God must hence comfort
This is plaine that this his soueraignety is a consequent following on his ascension into heauen It is plaine likewise that he is so ascended into heauen that the heauens must containe him till he come to iudgement Acts 3. Looke as Kings are crowned in the chiefe Cities of their Kingdomes and keepe their residence in their Pallaces neere vnto them So it was decent that our Sauiour should be crowned in this heauenly Ierusalem and keepe his residence as it were in his heauenly mansion Vse 1 This should draw vp our hearts to heauen whither our Sauiour is entred where hee now sitteth in Maiesty Should wee haue some friend highly aduanced though in parts very remote from vs wee would long to see them and make a iourney to them Vse 2 This doth assure vs that all wee who are Christs shall in due time be brought to heauen where he is the head and members must not still be diuorced beside that hee prayed that where he is there we should be also Iohn 17 Vse 3 We see Vbiquity and all reall presence as reall is opposed to spirituall not to be an imaginary presence wee see it ouerthrowne For if hee fit in heauen at Gods right hand then to sit at Gods right hand is not to be made euery where present for hee could not be said to be made euery where in the heauens without a contradiction no more then to be made infinite within limited bounds of being I take it for granted that the heauens can signifie nothing but a place limited for the extent of it And it is against the Papists a sufficient reason Hee is ascended and sitteth in Heauen Ergo he is not heere according to the Angels reasoning Math. 28.6 He is not heere for hee is risen they did not know this new Philosophy that Christ might be risen from that place and yet be corporally present in it to Doct. Lastly marke the distinction of worlds Obserue There is a world to come in which Christ and those who are Christs shall reigne for euer This world waxeth old the fashion of it passeth it is called the present euill world but there is a world to come in which all things shall be restored which God hath made subiect to his Christ as the heyre of it Heb. 1.8 in which we shall be ioynt-heyres with him Abraham had a promise not onely of seede but that he should be heyre of this world a type wherof the land of Canaan was euen as the first Adam and all that came from him had a world this in which wee are prepared for them So the second Adam and all that are his haue a world also belonging vnto them Vse Let vs then comfort our selues in this though in this present euill world wee suffer many things there is a world which shall last for aye in which we shall reigne with Christ blessed for euer In this world to come shall all teares be wiped from our eyes and all our sinnes so be forgiuen that there shall be no step nor print appearing of them forgiuen not in regard of sentence only interloquutory but in regard of full declaration and execution to which that place in Mathew seemeth to haue respect He that blasphemeth against the spirit shall not be forgiuen neither in this world nor in the world to come Now followeth the speciall Soueraignty And hath giuen him a head ouer all to his Church which is his body the fulnesse of him who filleth all in all VERSE 22 For vnderstanding these words wee must note that the word head is vsed sometime for one who in any kinde is before and aboue other and in this large sense Christ is the head of Angels all men Man is the head of the Woman Christ of Man God of Christ 1 Cor. 11. He is the head of all principalities and powers But here it signifieth that Christ is so ouer his Church that hee is in a more neere and communicatiue sort conioyned with it as the head is with the body and members which are annexed and subiected to it A head ouer all This may be referred to the Church as making a comparison twixt Christs superiority ouer his Church and Angels in this sense God gaue Christ that hee should be a head principally and aboue all other things beside to his Church Thus Ch. 6. Aboue all put on the shield of Faith or it may be referred to him who is giuen our head in this sense God gaue him to be a head to vs who is ouer all things because the speciall soueraignty is noted in his being a head This word being taken in the strictest acceptation and because it affordeth matter of further consideration we will take the latter sense to his Church This word Church sometime noteth one congregation of men called forth of the world as the Church at Corinth Cenchraea sometime it is taken to signifie the multitude of them who are foreknown of God and appointed to saluation for all who are gathethered by Gods effectuall calling in heauen and earth and who are in their time to be made partakers of his holy and effectuall calling Thus Heb. 12.28 we finde it taken thus here for all the body which doth make full and perfect Christ mystically considered is here to be vnderstood Which is his body Not his naturall but mysticall body The fulnesse That is which maketh him full and compleate as he is a head for a head without a body is maimed though otherwise such is his perfection and fulnesse that hee filleth all in all The summe is Though God hath set Christ ouer euery creature yet hee hath giuen him that he should be ouer his Church as a head in a more neere and communicatiue power him I say hath hee giuen to be a head to the whole multitude of belieuers who is in dignity and power aboue euery creature Now as hee is a head to the â—niuersity of true belieuers so the vnited mu titude of them are as a body mysticall to him maâ—ing him full and compleat so farre forth as hee is a head him I say in whom dwelleth all fulnesse so that hee filleth all in all In the end of the 22. verse wee are to marke first that Christ is giuen to be a head to his Church secondly the quality of him giuen to be our head or of our head that is ouer all The Church is described from the mutuall respect which it standeth in to Christ as a head which is his â—ody Secondly from the effect of it to be gathered from those last words which is the fulnesse that is which maketh full him who filleth all in all Doct. The first thing to be obserued is that Christ is made as a head hauing a more neere anâ— communicatiue soueraignty ouer belieuers then ouer any other Looke as the King hath a more intimate and amiable superiority and regiment ouer his Queene then ouer any other subiect so it is heere in Christ our King whose