A COMMENTARY UPON THE FIRST Chapter of the Epistle of Saint PAUL, written to the EPHESIANS.  
WHEREIN, BESIDES the Text fruitfully explained: some principal Controversies about Predestination are handled, and divers Arguments of Arminius are examined.  
By Mr PAUL BAYNE, sometime Preacher of God's Word at Saint ANDREWES in CAMBRIDGE.  PHIL. 2.13.14. 
Work out your own salvation with fear and trembling.  
For it is God which worketh in you, both to will, and to do, of his good pleasure.  
LONDON: Printed by THOMAS SNODHAM, for ROBERT MILBOURNE, and are to be sold in Paul's Churchyard, at the Sign of the Bear. 1618.   

TO THE RIGHT WORSHIPFUL Sir HENRY YELUERTON Knight, His majesties Attorney General, all happiness of this life, and the next.  
MOst respected Sir, I need not certify you bow singular is commendation of greatness it is, to have goodness linked with it; whether it be that goodness which is conversant in doing kind offices to the living, or to the dead: Nay surely, that good which is stretched forth to the living, in some regards is the inferior of the two, as which may either in heart or deed be recompensed; but that which is performed toward the deceased, can not at all by him that is not, be known; much less can it be any way requited: Only it remains as an high commendation to the living, that they still exercise acts of Love and goodness toward such as are departed this present life. This I speak, Right worshipful Sir, to provoke you at this time to vouchsafe the gracious aspect of your countenance, and your worthy Patronage to this ensuing Commentary of a godly learned man, now at rest in the Lord. He was once of the same College where your Worship began to lay the foundation of your own studies; and was not unknown to yourself: In which regards I have made the bolder with you, in becoming an humble and earnest suitor, that you would be pleased of your goodness to suffer this Orphane-Treatise to repose itself under your wings; whereof, if it shall please you, Worthy Sir, (as your many and great affairs will permit,) to read some passage or place, I doubt not but you shall meet with matters, which at once may both profit and delight you. The Author whilst he lived, had an indisposition and antipathy to the Press; but since his death, divers learned men have pressed me, not to conceal some writings of his, which came to my hands; yea, they have challenged me, as indebted to the Church and common good, touching the publication of this part especially: Accept therefore, I pray you, Right Worshipful Sir, my tendered duty of Dedicating this work to your name; which, if it shall please you to do, I shall rest exceedingly bounden to prey for the continuance and increase of all prosperity to you, from the God who is never wanting to honour those who honour him.  
Your Worship's ready bounden to all good services, E. C.   

To the Reader.  
NOtwithstanding the world's complaint, of the surfeit of Books (hasty wits being overforward to vent their unripe and misshapen conceits;) yet in all ages there hath been and will be necessary uses of holy Treatises, appliable to the variety of occasions of the time; because men of weaker conceits, cannot so easily of themselves discern how one truth is inferred from another, and proved by another, especially when truth is controverted by men of more subtle and stronger wits. Whereupon, as God's truth hath in all ages been opposed in some branches of it; so the divine providence that watcheth over the Church, raised up some to sense the Truth, and make up the breach: Men gifted proportionably to the time, and as well furnished to fight God's battles, as Satan's champions have been to stand for him: neither have any points of Scripture been more exactly discussed, than those that have been most sharply oppugned, opposition whetting both men's wits, and industry, and in several ages, men have been severally exercised. The ancientest of the fathers had to deal with them without (the Pagan's,) and especially with proud Heretics, that made their own conceits the measure of holy truth, believing no more than they could comprehend in the articts of the Trinity, and natures of Christ; whence they bent their forces that way, and for other matter wrote more securely. Not long after, the enemies of grace, and flatterers of nature, stirred up Saint Augustine to challenge the doctrine of God's predestination and grace, out of their hands, which he did with great success as fitted with grace, learning, and wit, for such a conflict, and no Scriptures are more faithfully handled by him, than those that were wrested by his opposites, and such as made for the strengthening of his own cause. In other writings he took more liberty. His Scholars prosper. Fulgentius and others interessed themselves in the same quarrel.  
In process of time, men desirous of quiet, and tired with controversies, began to lay aside the study of Scriptures, and hearken after an easier way of ending strife, by the determination of one man, (the Bishop of Rome) whom virtually they made the whole Church; so the people were shut up under ignorance and implicit faith, which pleased them well, as easing them of labour of search, as upon the same irksomeness of trouble, in the Eastern parts, they yielded to the confusion and abomination of Mahometisme.  
And least Scholars should have nothing to do, they were set to tie, and untie Schoole-knots, and spin questions out of their own brain, in which brabbles they were so taken up, that they slightly looked to other matters; as for questions of weight, they were schooled to resolve all into the decisive sentence of the sea Apostolic; the authority of which they bent their wits to advance; yet then Wisdom found children to justify her: for Scriptures that made for authority of Princes, and against usurpation of Popes, were well cleared by Occam, Marsilius, Patavinus, and others, as those of predestination and grace by Ariminensis, Bradwardine, and their followers, against Pelagianisme then much prevailing.  
At length the Apostasy of Popery spread so far, that God in pity to his poor Church, raised up men of invincible courage, unwearied pains, and great skill in Tongues and Arts, to free Religion, so deeply enthralled; from whence it is that we have so many judicious Tractates and Commentaries in this latter age. And yet will there be necessary use of further search into the Scriptures, as new heresies arise, or old are revived, and further strengthened. The conviction of which, is then best, when their crookedness is brought to the straight rule of Scriptures to be discovered. Besides, new expositions of Scriptures will be useful, in respect of new temptations, corruptions in life, and cases of conscience, in which the mind will not receive any satisfying resolution, but from explication and application of Scriptures.  
Moreover, it is not unprofitable that there should be divers Treatises of the same portion of Scriptures, because the same truth may be better conveyed to the conceits of some men by some men's handling then others, one man relishing one man's gifts more then another's. And it is not meet that the glory of God's goodness and wisdom should be obscured, which shineth in the variety of men's gifts, especially seeing the depth of Scripture is such, that though men had large hearts, as the sand of the sea shore, yet could they not empty out all things contained; for though the main principles be not many, yet deductions, and conclusions are infinite, and until Christ's second coming to judgement, there will never want new occasion of further search, and wading into these deeps.  
In all which respects, this Exposition of this holy man, deserves acceptance of the Church, as fitted to the times, (as the wise Reader will discern.) He went through the whole Epistle, but left large notes of no Chapter but this, which in some few places are not so full as could be wished for clearing some few obscurities; yet those that took the care of setting them out, thought it better to let them pass as they are, then be over bold with another man's work, in making him speak what he did not, and take them as they be, the greatest shall find matter to exercise themselves in, the meaner matter of sweet comfort and holy instruction, & all confess that he hath brought some light to this excellent portion of Scripture.  
He was a man fit for this task, a man of much communion with God, and acquaintance with his own heart, observing the daily passages of his life, & exercised much with spiritual conflicts: As Saint Paul in this Epistle never seemeth to satisfy himself in advancing the glory of grace, and the vileness of man in himself; So this our Paul, had large conceits of these things, a deep insight into the mystery of God's grace, and man's corruption; he could therefore enter further into Paul's meaning, having received a large measure of Paul's spirit. He was one that sought no great matters in the world, being taken up with comforts and griefs, unto which the world is a stranger; one that had not all his learning out of Books; of a sharp wit, and clear judgement: though his meditations were of a higher strain then ordinary, yet he had a good dexterity, furthered by his love to do good, in explaining dark points with lightsome similitudes. His manner of handling questions in this Chapter is press, and School-like, by Arguments on both sides, Conclusions, and Answers, a course more suitable to this purpose then lose discourses.  
In setting down the object of God's Predestination, he succeeds him in opinion, whom he succeeded in place; in which point Divines accord not, who in all other points do jointly agree against the troublers of the Church's peace, in our neighbour Countries; for some would have man lie before God in predestinating him, as in lapsed and miserable estate; others would have God in that first decree to consider man abstracted from such respects, and to be considered of, as a creature alterable, and capable either of happiness or misery, and fit to be disposed of by God, who is Lord of his own, to any supernatural end; yet both agree in this. First, that there was an eternal separation of men in God's purpose. Secondly, that this first decree of severing man to his ends, is an act of sovereignty over his creature, and altogether independent of any thing in the creature, as a cause of it, especially in comparative reprobation, as why he rejected judas, and not Peter; sin foreseen cannot be the cause, because that was common to both, and therefore could be no cause of severing. Thirdly, all agree in this, that damnation is an act of divine justice, which supposeth demerit; and therefore the execution of God's decree is founded on sin, either of nature, or life, or both. My meaning is not to make the cause mine, by unnecessary intermeddling; The worthiness of the men on both sides is such, that it should move men to moderation in their censures either way; Neither is this question of like consequence with others in this business, but there is a wide difference between this difference and other differences. And one cause of it, is the difficulty of understanding, how God conceives things, which differs in the whole kind from ours, he conceiving of things, altogether and at once without discourse, we one thing after another, and by another. Our comfort is, that what we cannot see in the light of nature, and grace, we shall see in the light of glory, in the University of heaven; before which time, that men should in all matters have the same conceit of things of this nature, is rather to be wished for, then to be hoped. That learned Bishop, (now with God,) that undertook the defence of Mr Perkins, hath left to the Church, together with the benefit of his labours, the sorrow for his death, the fame of his worth; an example likewise of moderation, who though he differed from Mr Perkins in this point, yet showed that he could both assent in lesser things, and with due respect maintain in greater matters. If we would discern of differences, the Church would be troubled with fewer distempers; I speak not as if way were to be given to V●rstian, lawless, licentious liberty of prophesy; that every one, so soon as he is big of some new conceit, should bring forth his abortive monster: for thus the pillars of Christian faith would soon be shaken, and the Church of God, which is a house of order, would become a Babel, a house of confusion. The doleful issues of which pretended liberty, we see in Polonia, Transiluania, and in countries nearer hand. We are much to bless God for the King's majesties firmness this way, unto whose open appearing in these matters, and to the vigilancy of some in place, we own our freedom from that schism, that troubleth our neighbours.  
But for diversity of apprehensions of matters far remote from the foundation; these may stand with public and personal peace. I will keep the Reader no longer from the Treatise; the blessing of heaven go with it, that through the good done by it, much thanksgiving may be to God, in the Church, Amen.  
R. SIBBS. Gray's Inn.   

The Doctrines gathered out of this Commentary, upon the first Chapter of the Ephesians.  

Verse 1.  
Doct. 1 Minister's must inculcate to themselves, and to those with whom they have to deal, that their calling is from God.  
2 The quality of the person that brings the matter of this Epistle to us, is that he is an Ambassador of Christ.  
3 We must account it our greatest dignity that we belong to Christ.  
4 It is the will of God that doth assign to us our several callings.  
5 All the members of the visible Church are to be Saints.  
6 In the most wicked places, God gathereth and maintaineth his people.  
7 It is faith in Christ alone with maketh men Saints.   

Verse 2.  
Doct. 1 It is the duty of Christ's Ministers to bless the faithful children of the Church, as in the name of God.  
2 The most holy and justified persons have need of grace.  
3 The most excellent thing to be sought for above all other, is the favour of God, that his Grace may be with us.  
4 True peace is a most singular blessing.  
5 All true peace is that which is bred in us from the knowledge of God's love toward us.  
6 God our Father, and the Lord jesus Christ, are the authors of true peace.   

Verse 3.  
Doct. 1 A good heart must be ready on consideration of God's benefits to break forth into praises.  
2 Every Christian heart is to magnify God, in that he hath been the God of Christ our Lord.  
3 The sense and knowledge of God's blessing us, is it which maketh God bless us again.  
4 Our heavenly Father blesseth all his children.  
5 The faithful ones, and sanctified, are they who are blessed of the Father.  
6 Spiritual benefits make the regenerate man thankful.  
7 All our blessings are given us in the heavens.  
8 God dealeth liberally with his children, giving them all kind of spiritual blessings.  
9 We come to be blessed in and through Christ our Lord.   

Verse 4.  
Doct. 1 Our Election is a blessing worthy all thankfulness.  
2 The Elect are such who have true faith and holiness.  
3 The grace of Election beginneth with Christ, and descendeth to us in him.  
4 Gods love borne us in Christ, is not of yesterday, but before all worlds.  
5 God hath of Grace chosen us to the supernatural life.  
6 God hath not only chosen us to this life, but to the perfection of it.  
7 God hath of grace taken us to this life, that we shall live in his glorious presence.   

Verse 5.  
Doct. 1 God doth first love us to life, before the means bringing us to life are decreed.  
2 God hath not only chosen some, but ordained effectual means, which shall most infallibly bring them to the end which they are chosen.  
3 Such we may say are predestinated, who have believed, and are sanctified.  
4 God hath determined before all worlds to bring us to this, that we should be his adopted children.  
5 The life which God hath ordained by means prepared to bring us unto, is a life coming immediately from his grace.  
6 God out of his mere good will doth determine both the end and all the means by which he will bring us to the end.   

Verse 6.  
Doct. 1 All the Lord did from eternity intent about man, hath no end but his own 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 essential glory.  
4 That grace which in time doth work all good things for us, is the same which before all time did purpose them to us.  
5 The grace of God doth bring us to receive favour and grace, in and through his beloved.   

Verse 7.  
Doct. 1 In Christ is to be found deliverance from all spiritual thraldom.  
2 All of us are by nature no better then in a spiritual captivity.  
3 We have deliverance from our spiritual thraldom by Christ.  
4 That by which we are ransomed and redeemed, is the blood of Christ.  
5 To have our sin forgiven, is to be redeemed and set free from all evil.  
6 Every believer in Christ receiveth forgiveness of his sins.  
7 God from his rich grace giveth us pardon of sin.   

Verse 8.  
Doct. 1 God giveth pardon of sin to none, to whom he first hath not given wisdom and understanding.  
2 True wisdom and understanding are gifts of God's grace in Christ jesus.  
3 God doth give wisdom and understanding plentifully to us, whose sins he forgiveth.   

Verse 9  
Doct. 1 God worketh saving wisdom in none in whom he openeth not the doctrine of wisdom, the Gospel of salvation.  
2 The doctrine of our salvation through Christ is a hidden secrecy.  
3 The reason why God revealeth or openeth the Gospel to any, is his mere gracious pleasure within himself.   

Verse 10.  
Doct. 1 God hath set seasons wherein he will accomplish all his purposed will.  
2 God by opening us the Gospel doth bring us his Christ.  
3 Whosoever have him, or shall be gathered to Christ, they are brought to him by opening the Gospel.  
4 We are gathered together as fellow-members each with other in Christ.   

Verse 11.  
Doct. 1 Being in Christ we find not only righteousness in him, but life everlasting.  
2 The way to find ourselves predestinate before all worlds, is to find that we are called, justified, sanctified.  
3 Every thing which cometh about, is God's effectual working.  
4 What God worketh or willeth, he doth it with counsel.  
5 What God willeth once, that he effectually worketh.   

Verse 12.  
Doct. 1 To be brought to faith before others, is a prerogative which persons so called have above others.  
2 The end of all our benefits we attain in Christ is this, that we may set out his glorious grace and mercy toward us.   

Verse 13.  
Doct. 1 God by our hearing his Word, doth bring us to be partakers in his spirit.  
2 The word of the Gospel is that which being heard, bringeth us the quickening spirit.  
3 All Gods promises made in Christ, are true and faithful.  
4 It is not enough to hear, but we must believe before we can be partakers of the good spirit of Christ.  
5 The faithful are as it were by seal confirmed touching their salvation and full redemption.  
6 The holy spirit, and the graces of the spirit are the seal assuring our redemption.   

Verse 14.  
Doct. 1 The spirit doth not only as a seal, but as an earnest penny given us from God, confirm unto us our heavenly inheritance.  
2 The spirit abideth with us as a pledge confirming us, till our full redemption.  
3 here below the faithful feel not themselves fully delivered.   

Verse 15.  
Doct. 1 Ministers must labour to know how grace goeth forward in those with whom they have to deal.  
2 The Ephesians faith is occupied abo●● the Lord jesus Christ.  
3 Faith and love are never disjoined, but go ●●ch in hand one with another.  
4 The love of true believers is set on the Saints, yea on all the Saints.   

Verse 16.  
Doct. 1 The grace of God in others must move Christians especially Ministers to be thankful to God.  
2 Christians are to help each other with prayer, especially Ministers their converted people.  
3 We must with perseverance follow God in those things we pray for.   

Verse 17.  
Doct. 1 We must so consider God, when we come to him in prayer, as that we may see him in the things we desire.  
2 Even true believers have great want of heavenly wisdom.  
3 We have need not only of wisdom whereby to understand, but of light manifesting the spiritual things which are to be understood of us.  
4 It is even God by the spirit of Christ, who worketh in us all true wisdom.  
5 To grow up in the acknowledging of Christ, is the way to attain the more full measure of the spirit in every kind.   

Verse 18.  
Doct. 1 They whose spiritual light is restored, have need still to depend on God, that their eyes may be further and further enlightened by him.  
2 Even true believers know not at first, in any measure, those hopes which are kept in heaven for them.  
3 There is no grounded hope, but only of such things as God hath called us to obtain.  
4 The inheritance kept for us is abundantly glorious.  
5 The Saints are they to whom belongeth the heavenly inheritance.   

Verse 19  
Doct. 1 Gods believing Children know not at first any thing clearly the great power of God which worketh in them.  
2 They in whom the power of God worketh, are true believers.  
3 It is the effectual working of God's almighty power, which bringeth us to believe.   

Verse 20.  
Doct. 1 The self-same power put forth in raising Christ our head, is that singular power which raiseth us.  
2 God doth lead his dearest children to the depth of miseries, before he send relief.  
3 God never so leaveth his, but that he sendeth salvation in due time.  
4 God doth make the abasement of his children be the forerunners of their greatest glory.   

Verse 21.  
Doct. 1 Our Saviour Christ as man, is taken to have prerogative before every other creature.  
2 Christ not only as God, but as man also, hath power over every creature.  
3 Christ is crowned with glory at God's right hand before and above all things.  
4 There is a world to come, in which Christ and those who are Christ's, shall reign for ever.   

Verse 22.  
Doct. 1 Christ is made as a head, having a more near and communicative sovereignty over believers, then over any other.  
2 God of his grace hath not only given us a head, but such a head to whom all things are subject.   

Verse 23.  
Doct. 1 As Christ is the head of believers, so they are his body, and every believing soul a member of this body, whereof he is the head.  
2 Christ doth not count himself full and complete, without all his faithful members.  
3 Whatsoever thing is in us as Christians, all of it is from Christ.   
FINIS.   

A COMMENTARY UPON THE FIRST Chapter of the Epistle of St. PAUL to the Ephesians.  
CHAP. 1. VER. 1. 
PAUL, an Apostle of jesus Christ, by the will of God, to the Saints which are at Ephesus, and to the faithful in Christ jesus.  
BEFORE the words be entered, it is fit to praemise some few words concerning, 1. the Occasion, 2. the Scope, and 3. the Method of this Epistle. First, the Occasion was the state of the Church, foreseen by Paul, Acts 20. it being the care of a faithful Teacher to provide that the things he hath planted may stand, and take increase after his departure, 2 Pet. 1.15. 2. The Scope is to teach them the Doctrine of Gods most rich grace, and to stir them up to every good duty, in way of thankfulness. The parts of the Epistle are three. 1. The Preface, in the two first verses. 2. The Matter or substance of the Epistle, which reacheth from the 3. verse, to the 21. of the sixth Chapter. 3. The Conclusion, thence to the end. In the Preface 3. things are contained. 1. The Author's name, who is described by his office, an Apostle, which is further amplified; first, from the person to whom he appertained, or for whom he was employed: secondly, from the efficient cause by which he was made an Apostle, the will of God: This answereth to our subscriptions, for we writ our own names under our letters. 2. The names of the persons to whom he writeth, who are first propounded more briefly, with the place they were at, Saints at Ephesus; Secondly, it is expounded more clearly whom he meaneth by Saints, not such as are written in the Pope's Calendar, having Divine honour done them, but such as are faithful in Christ. Again, these words may seem to lay down persons, first, more specially, as the Saints at this place; secondly, more indefinitely and generally, as true believers on Christ every where; but the note of quantity wanteth to make this sense: for Paul would have spoken in this manner, To the Saints at Ephesus, and to all that believe on Christ, if this had been his meaning, as 1 Corin. 1. This part of the Preface answereth to our superscriptions wherewith we endorse our letters; for on the back of our letters we use to express the name of our friend to whom they are directed. The third thing in this Preface is his salutation. The words of this verse needing no further explication, 
Doctrines of the 1. verse.  we will note out the chief instructions, which offer themselves to our observation, and so pass on to the second Verse.  
Doct. 1 First, that Paul doth use to set forth his calling, before he entereth his matter with them, it doth teach that Ministers must inculcate to themselves, and such as they have to deal with, their callings from God. S. Paul doth not text this forth in the forefront of every Epistle; Paul, a servant of Christ: Paul, an Apostle of Christ, but that he found it a fit thing to be proposed, both for his own sake, & theirs with whom he had to do: Even as Civil Magistrates do give out their Writs in the King's name, with mention of the Office they bear under him, to the end that due respect might be given him of the subject: So this great Church-officer doth mention what place he held under Christ the King of his Church, that the things delivered by him might be accordingly received: In a word, this is good for the Minister himself, & for the people: Reason 1 How can he speak the words of God, as the mouth of God, with reverence and all authority, if he consider not that God hath commended to him this piece of service? Doct. 2 2. The Ministry is a work so weighty, that no man of himself is sufficient for it: Now what can more assure me that I shall be made able, then to look at God, who hath called me to such an office? Princes call not their Subjects to any service, but that they see them furnished with things requisite. Doct. 3 3. Lastly, whereas the difficulties and enmities which encounter faithful Ministers are many; how could they look to be shielded against all, but by holding their eyes on him who hath called them? For people this is behoveful, for it maketh them sanctify God in hearing, while they look not so much at man, as at God teaching by man, Acts 10.33. 1 Thes. 2.13. 2. It maketh them obey those that are over them, when they have conscience of this, that God hath sent them: as a servant, when he thinketh his Lord or Lady hath sent any to him, doth readily do that he is commanded.  
Use. The Use of which is to stir up Ministers wisely to teach this, and lay it as a foundation: People likewise must willingly hear it; for, to acknowledge Gods call in such as minister to them, is their great advantage. When we harp on this string any thing much, than people think it a spice of Pride and vainglory in us, coming only from hence that we think ourselves not enough respected; thus Paul himself might have been misconstrued: What nothing but Paul an Apostle; cannot Paul have the office of Apostle, but all the town must be of Counsel? But as S. Paul feared not to prefix this, howsoever his custom might be depraved; so must we imitate the same, in prudent proposing the Ministry we have received from God, though evil minded men misinterpret the fact, to their own destruction.  
Doct. 2 Paul an Apostle. Observe more particularly, first the quality and degree of him, who bringeth the Doctrine of this Epistle to us; He is an Apostle, one of the highest degree, an Ambassador of State, sent from Christ, for so the word signifieth. Look as Kings have their superior and inferior Magistrates, from the Chancellor, to the Constable; so Christ, the glorious King of his Church, hath divers orders of Ministers; the order of Apostles being supreme, and most excellent above any other, Ephes. 4. And look as Kings dispatch Lords Ambassadors into other Countries, concerning important business; so the Lord jesus, now about to ascend, did send forth his twelve Apostles, to publish the Charter of the world, even forgiveness of sins, and free acceptance to life eternal, to all such as would take their pardon forth, by a lively belief. Many were the privileges of these Apostles. 1. 
Privileges of an Apostles, 5.  They were immediately, no person coming between, designed by Christ. 2. They were infallibly assisted, so that in their office of teaching, whether by word of mouth, or writing, they could not err. 3. Their commission was universal, throughout all Nations, though the usual exercise thereof, 
Gal. 2.  was limited and determined by Christ, doubtless for the greater edification of the Church. 4. They could give by imposition of hands, the gifts of the holy Ghost, which Simon Magus would have redeemed. 5. They were eye witnesses of Christ, and saw him ordinarily, and miraculously in the flesh, as Paul. Use. That therefore a person of such quality, doth bring us these things; must stir us up to seek into them, and entertain them accordingly. Should the King send his mind by the meanest messenger, we would receive it dutifully; but if my Lord Chancellor, or some great statesman should in person publish his pleasure, we would attend it more reverently. The Atheism of these times is much to be lamented: Our superstitious ancestors, if the Pope's Nuncio or Legate came amongst them, bringing the Pope's blessing, indulgences, relics, such wares as were the mock of the world; Oh how were they received, how were their commodities (if I may so call them) entertained? But our Atheism is such, that we let these things lie by; many of us not ask after, nor vouchsafing to read with devotion these things which the true Legates of jesus Christ have brought unto us, and left published for our sakes.  
Secondly. We see hence the firmness of all those things delivered in this Epistle; for, it was not so much the Apostle, as God in him, who indicted these things: As when a lesson is sounded forth upon an instrument, it is not so much the instrument, as his who playeth upon it: So here, I Preach not myself, but Christ the Lord; an Apostle of Christ, that is, an Apostle, whom Christ doth take and own as his Apostle; who is employed about him, 2 Cor. 4. And indeed, this phrase doth import his being made by Christ, rather than include it; and therefore, 1 Tim. 1. ve. 1. he is said an Apostle of Christ, by the commandment of Christ; where an Apostle of Christ is an Apostle pertaining to Christ, now possessed of him, and employed about him, having been advanced to this place by the ordination of God and Christ.  
Doct. 3 Now Paul's fact holding out this as his glory, that he was Christ's Apostle, doth teach us; that we are to account it our greatest dignity, that we belong to Christ. We see in earthly servitors, their glory is so much the greater, by how much their Lords and masters are in greater praeeminencie: Hence it is that we sue for the cloth of Noble persons, espeally, who are great favourites with the King: Reason. We see it so, and not without reason; for it is a matter of countenance, of protection; yea, if they be in good place about them, of great emolument: But how much more glorious is this, to retain to the king of glory, and that not as a common servitor, but in some special place, very near him? What greater honour had Moses, Abraham, David, than that God's name was called on them; Abraham the friend of God, Moses my servant, David, Oh how thy servant loveth thy statutes? Psal. 119.  
Use 1 Again, our duty that we own to the name of our God, doth require, that we should truly confess this, and boast of it, as our highest preferment, that he hath made us his servants. Let us therefore who are Christians, rejoice and triumph in this, that Christ hath taken us into his service. Men that belong to great persons, will bear themselves stout on it, and count it the height of their good fortunes; yet who seethe not, that unthankfulness creepeth into Noble breasts, or there could not be found a young Courtier, and an old beggar? What shall be our sin, if we hold not up our heads with holy gladness of heart, that we are entertained by such a Lord, who is faithful, whose largesse is, even above all heart can think, to his true hearted servants.  
Use. Again, this must rebuke such white-hearted Christians, who are ashamed of their Master, and work he setteth them about; if any profane ones, be in presence, who shrink in, and are afraid to be known whose men they are: How far would these have been in the times of those first Christians, so full of persecution? Should our servants serve us thus, we would pull their cloth over their ears, and send them packing.  
Doct. 4 According to Gods will.] Observe hence, that it is the will of God which doth assign to us our several callings; for the Apostle doth acknowledge in this phrase, two things: First, The Providence. Secondly, The free grace of God. Civil men will set forth the wisdom and bountifulness of their benefactors; those that rise by the King's favour from one place to another, oh how they will extol his Princelike clemency: So this heavenly mind of the Apostle, every where is affected with the free grace of God, who did assign to him such a high calling as this was: the truth is, it is God's providence, and goodness, which do design us to every calling, Galla. 1.15. Even from his mother's womb, did God set him a part, jer. 1.5. Before he was borne, did God decree him a Prophet; yea, the Smith that bloweth in the coals, the Lord createth him, Esay 54.16. No wise man doth make a thing, but he knoweth the ends to which he will use it; much less doth the Lord make any of us, but he knoweth to what ends he will employ us; and look as a wise governor in the family, setteth one to this work, in this place, a second to another, in a diverse place; so doth the Lord in this world, which is a piece of his household.  
Use 1 We must therefore hence be stirred up to acknowledge the grace of God to us, and providence over us: If it reacheth to the hairs of our head, much more to so great a benefit, as the allotting of our callings is. Use 2 Yea, it must be a ground of contentation in every state of life, & of settled persevering in such callings in which we have been trained, remembering that who so changeth his place unadvisedly, is like a Bird now from her nest, who may be well weatherbeaten before she return: Yet when God doth orderly lead us to more free and comfortable conditions, we are rather to use them. 1 Cor. 7.21.  
Saints at Ephesus.] Doct. 5 From this, that he calleth the members of this Church Saints; Observe, that all the members of the visible Church, are to be Saints. A Saint is inwardly a Saint, or by outward profession: Now Saint Paul was not ignorant, that there were bad fish, as well as good, Chaff, as well as Wheat, in this visible Church; nevertheless, he doth well call them Saints: Reason 1 First; Because they were all by outward profession so, yea, and conformity, for aught we know: Reason 2 Secondly; Because there were many true Saints: Now the better part, not the bigger, giveth the denomination. Wine and water is called wine; Gold and Silver Oar unfined, is called gold and silver, though yet much dross be intermeddled with it. Look how a civil virtuous man doth not like to have in his house uncivil rake shames so the most holy God will not allow any in his family, openly unholy: Like master, like man, at least in outward conformity; and look as no man can think well to have Swine in his house, or Dogs and Swine come to board with the rest of his family; So here, open sinners, who after their names given to Christ, return to their vomit, they have no allowance from God to be in his household: When we see it otherwise, it is through sinful neglect of due censures, and such as have the power of them shall answer it. But here the Brownists must be answered, who reason thus; Every true visible Church standeth of visible Saints; Our Churches standeth not of visible Saints; Ergo, They are not true, and by consequent to be separated from. The proposition hath a double sense: First, every true Church hath in it some visible Saints, thus it is true; but then the second part of the reason is false; ours have in them no visible Saints. The second sense is, every true visible Church standeth, or hath in it only visible Saints, standeth entirely of these, no others any way intermingled: Now it one understand this de iure, viz. of what kind of persons the Church should stand, it is true; but if it be understood of that which through iniquity of some men, falleth out in the Church, than it is false; For, the Church of Corinth was a true visible Church, while the incestuous person remained uncast forth, though he was of right to have been excommunicate: And how absurd is it that one sinner, by the negligence of some uncast forth, should degrade a thousand from the dignity of a Church?  
Use 1 This Doctrine then, that the members of the Church are to be Saints, doth let us see the fearful estate of many amongst us, who like as they tell of Halifax Nuts, which are all shells, no kernels; so these profess themselves Saints, but their ignorance, their idle courses, their riots, their blasphemies, proclaim that there is nothing within which belongeth to a Saint. Nay, many will not stick to profess they are none of the holy brotherhood, to jest at such as endeavour to holiness; saying, that young Saints, prove old devils: It is a wonder that such hellith ow●e● dare fly in the sunshine of so Christian a profession as is made amongst us.  
Use 2 This letteth us see what we must endeavour to, even that we profess. We hate in civil matters, that any should take upon him that he is not seen in, we count it a gross kind of counterfeiting: Let us take heed of taking on us to be members of God's Church, and Saints, when we have no care to know God, and get our hearts cleansed from all the filthy sinful corruptions that reign in them: The rather let us do it, for our pride, covetousness, injustice, drunken sensualities, they are double iniquities, and make us more abominable than Turks, and heathens. Whether is it more odious for a single Maid, or married Wife, to live in uncleanness? it is nought in both, but most lewd in the latter, she doth not only defile her body, but violate her faith, which she hath given to man, and that in sight of God: Thus for us who profess ourselves Saints, married to God; for us to live in the lusts of our own hearts, doth exceed all Turkish and heathenish impiety; They are lose and free (as I may so say) they have not entered any covenant with the true God, in Christ.  
Use 3 We see the vanity of many, who think they are not tied so strictly as others, because they make not so forward profession: Warn them of an oath, of wanton dissoluteness, they slip the collar with this, that they are not of the precise brotherhood; yea, they allow themselves in that, for which they will be on the top of another, because they profess no such matter, as the other doth; but this is their gross ignorance; Ask them whether they will be members of the Church; they answer, yea, If thou wilt be a member of God's Church, thou professest thyself a Saint, and what profession I pray thee can be more glorious?  
In Ephesus.] This was a mother City, famous for Idolatry, Conjuring, as the Acts of the Apostles testify; so given to all riot, that it banished Hermodor, in no other consideration, but that he was an honest sober man. This people were so wicked, that heathens themselves did deem them from their mouth, worthy to be strangled; yet here God had his Church.  
Doct. 6 Observe then, that in most wicked places, God gathereth and maintaineth his people: Thus when the world was so wicked, that the patience of God would bear no longer; the Lord had a Noah in it; thus he had a Melchisedeck in Canaan, a Lot in Sodom, a job in Us, a Church in Pergamus, where the Devil had his throne: where God hath his Church, we say, the Devil hath his Chapel: so on the contrary, where the Devil hath his Cathedral, there God hath his people. Look as in nature, we see a pleasant rose grow from amidst the thorns, and a most beautiful Lily spring out of slimy waterish places. Look as God in the darkness of the night maketh beautiful lights arise; so here in the darkest places he will have some men who shall shine as lights, in the midst of a perverse generation. This God doth first in regard of himself, that he may display his mighty power and wisdom so much more clearly: Thus in the creation to bring the creature out of nothing, lights out of darkness, did display the riches of his almighty power, goodness, and wisdom. In regard of the Saints, that they may more clearly discern his great grace to them, who hath so separated and altered them from such, with whom they formerly conversed. In regard of the wicked, that by the example of these, the world may be condemned in their unbelief and unrighteousness, and all other darkness, which they chose rather than light; as Noah is said to have condemned the old world, while he builded the Ark, of the impenitency and careless unbelief in which they lay, without respect to Gods threatening, Hebr. 11.7.  
Use 1 The use is, first, that we should not be discouraged if we live amongst factious persons, in wicked towns, lewd families; Being made by God's grace new creatures, we must rather wonder at his power, wisdom, grace unto us; and no doubt but that he who hath kept his in the wickedest places, will keep us also. Secondly, we must think of our happiness, if we did use it above these, they did dwell pellmell, heathen and Christian under one roof, whereas we live with none but such, for the most part, as profess the Christian name, Ergo, in many regards our condition is far easier.  
Now he cometh to explain whom he meaneth by Saints, describing them from their Faith in Christ: To the faithful in Christ:] For, these words are added, first, to point at the root of sanctification, which is Belief; Secondly, to distinguish God's Church from the Synagogues of the jews, who professed faith towards God, but not in Christ jesus; 
Identicè, formalitèr.  & he doth fitly note out the Saints by their faith in Christ jesus; for, whosoever is faithful is a Saint, and whosoever is a Saint, is faithful; though to be a Saint, and to be faithful, are not properly and formally both one.  
Doct. 7 Observe then that he calleth those Saints whom here he describeth to be faithful ones in Christ, that is, faithful ●nes, who are through faith united with Christ, so ●●at he dwelleth in them, and they in him: 
Terminum non obiectum.  for (in) Christ, noteth rather the effect of their faith, than the object. Observe then who are the true Saints, viz. all who by faith are in Christ jesus. 
Fides non formalitèr sed effectiuè sanctificat, Christum siquidem apprehendit per quem formalitèr iustificamur sanctificamur effectiuè.  Saints, and faithful ones, are carried as indifferent with the Apostle, Col. 1.2. and elsewhere. For though the formal effect of faith be not to sanctify, whence we are denominated Saints; but to justify, whence we are called righteous, through forgiveness of sin and adoption unto life, yet faith effectually produceth our sanctification, whereupon we have the name of Saints. Three things go to this: 1. The purifying of the heart: 2. The profession outward of holiness: 3. Holy conversation: Now Acts 15.9. by faith our hearts are purified; for, as a counterpoison coming in the poison that is weaker, is expelled: and as the Sun rising, the darkness of the night is expelled and vanisheth; so Christ, the sun of righteousness, by faith arising in our hearts, the ignorance and lusts of ignorance are dispersed & fly before him.  
Secondly, faith begetteth profession of holiness; Having the same spirit of faith, we cannot but speak, saith the Apostle; and believing with the heart, & confessing with the mouth go together. Thirdly, holy conversation springeth from faith; If you have learned Christ as the truth is in him, you have so learned him as to put off the old man, and to put on the new. Faith worketh by love, even as a tree hath both his leaf and fruit. And as if a tree should be changed from one kind to another, the leaves and fruit should likewise be changed, as if a Pear tree should be made an Apple tree, it would have leaves and fruits agreeing to the change made in it; so man by faith having his heart purified, made a tree of righteousness, he hath his leaves and fruit; leaves of profession, fruit of action. So again man as a new tree, set into, and growing out of Christ, beareth a new fruit; he converseth in holiness and newness of life. Thus you see how those that are faithful, are also Saints, because by faith their heart is purified, their profession and conversation are sanctified: wherefore such believers, who are mockers of Saints, who will not be accounted Saint-holy, & such who are not changed into new creatures, walking in newness of life, they may well fear that their belief is not true, such as doth unite them with Christ; for whosoever is a true believer, is a Saint; whosoever is by faith in Christ, is a new creature. We would be loath to take a slip, or be deceived with false commodities in a twelve pound matter: Let us be here no less diligent, that we take not an ungrounded fruitless presumption, for a true faith, which resteth on God's word, made known, and is effectual to the sanctifying of the believer.  
Use 2 Secondly. Hence we see the vanity of the Papists, in transferring and appropriating this name of Saints, to those whom the Pope hath put in his Calendar, and to whom he hath adjudged Divine honours, holidays, invocation, candles, Churches, etc. these Saints were not heard of in Saint Paul's time: A man may be in hell who hath all such things performed about him. Saints are Triumphant or Militant; Triumphant, such who now walk by sight, enjoying the presence of God; Angels, Spirits of the righteous departed, who have now rested from all the labours of their militant condition. Militant, who walk by faith in holy profession and conversation, holding Christ their head, by whose power, apprehended by faith, they are kept to salvation.  
Use 3 This may strengthen us against temptations, from our imperfections, the Lord doth reckon of us and hold us as Saints; he that by faith hath put on the Sun of righteousness, is more clear and bright then if he were arrayed with the beams of the Sun. Again, though we have sins too many, yet the better part giveth the name. Corn fields we see have many weeds, yet we call them cornfields, not fields of weeds: so here, yea Grace, though it seem little over that sin showeth to be, yet it will in time overcome it; as Carloe is much higher than the Barley, yet the Barley getteth up and killeth it: The spirit that is in us from Christ; is stronger than the spirit of the world.   

VERSE. 2 Now the salutation followeth, which standeth of an Apostolical blessing, which he ever giveth the Churches. In it two things are to be considered: First, the things wished: Secondly, the persons from whom they are desired, God the Father, and the Son.  
Doct. 1 Observe first in General, that it is the duty of a Minister of Christ to bless the faithful children of the Church, as in the name of God: This for the substance of it was not proper to the Apostle, no more then to be a spiritual Father was appropriated to them, much less doth it belong to the Pope, as the times of superstition imagined, but to every faithful Minister, who is a shepherd and instructor, and so in the place of a spiritual Father. Numb. 6. Aaron and his sons shall bless the people in my name. As God hath given a power to the natural parent to convey good things to their children; Honour thy Father that thy days may be long, or that they may prolong thy days by their blessing, deservedly coming upon thee; so God hath given spiritual fathers a power of blessing, yea, and of anathematizing or cursing the children of the Church, who so deserve, and that effectually: So that Paul maketh good what they do in this kind. This good Annah found, 1 Sam. 1.17. when she had meekly answered, so harsh and false a suspicion, The God of Israel grant thy request, saith Elie, and she glad of the favour she had found in his sight, went away, and it was presently granted. For more distinct conceiving of the matter, I will briefly show, 1. what this blessing is: 2. on what it is grounded. It is a ministerial act, which doth apply God's blessing to the well deserving children of the Church, and entereth them into the assured possession, through faith, of God's blessing toward them: which doth apply I say; for it differeth thus from a Prayer; a Prayer seeketh to obtain the things for us, this doth in God's name apply and assure our faith that the blessing of God is upon us, and shall graciously follow us: When the Minister entreateth forgiveness of sin, it is one thing; when again he doth assure a repentant heart that God hath done away his sin, this is another thing: in the one he seeketh to obtain this benefit for the party, in the other he doth assure the party that it is now applied in him.  
The grounds are two. 1. The spirit of discerning, I mean ordinary, not miraculous, which maketh them by fruits see who are such members of the Church, whom God doth promise to bless: The second is the authority which God hath put upon them, 
Ordinary, 

Public,  
Private.    who will have them to be his mouth and instrument, whereby he will both ascertain his children of their blessedness from him, 
Private is but a wish or prayer.  as likewise execute it in them. Now from these two, that I discern a child of the Church, to whom blessing pertaineth, & know myself to be his mouth to signify it, and instrument with whom he will concur to produce it, from these two, it is that this act of blessing springeth, be it a blessing in general given, or singularly applied. And hence you may see a difference betwixt our blessing, and the Patriarches prophetical blessing; for their blessings were grounded upon a Revelation, in them made, of things which should befall their posterity.  
Use. 1 The Use of this is to rebuke the foolish custom of running forth before the Ministers of God have given their blessing: What a miscreant would he be held, that would not suffer his Father to bless him, so far, were he from seeking it at his hand? It were not allowable behaviour, if the Church were about to curse them, and make them as utter execrations.  
Use. 2 Secondly. This letteth us see that we must not lightly let pass the blessing of the Minister, but strengthen our faith by it, and be glad that it cometh upon us. Doth not every virtuous child rejoice and know themselves the better, that the blessings of their Fathers and Mothers have been hearty given them? so shouldst thou further thyself in the faithful persuasion of all good toward thee, that the blessings of such who are the spiritual fathers, have come upon thy head. In times of superstition, every hedge-Priests blessing was highly esteemed, if he had given his benediction in Nomine Patris, filii & Spiritu sancti, how well they thought themselves? but as every where else, that which they superstitiously and idolatrously often magnified, that the Atheism of our time utterly neglecteth. Thus in General: now in particular.  
Doct. First, note that he wisheth them Grace whom he had called Saints and believers in Christ. Whence observe, that the holiest justified persons have need of Grace. The Papists will grant it mere grace in comparison that our sins are forgiven, and that we have the spirit of Grace given us; but after this they say we have to deal with justice, from which we must expect eternal life. A miserable Doctrine, Grace is in the beginning, Grace is in the middle, Grace is in the ending. A Christian man may be considered in three distances of time: 1. In the time of his conversion: 2. In the time betwixt his believing and receiving the end of his Faith: 3. in the time when God will give him the Crown of glory, life eternal. Now for the first, all grant that we enter by faith into Grace; but for our aftertime, that we stand not under justice, but Grace, it is manifest, Rom. 5.2. in which Grace also we stand: At the day of judgement, that we have to deal with mercy, not with justice, it is manifest, 2 Tim. 1.18. where the Apostle prayeth that the Lord would show Onesyphorus (a most godly man) mercy, in the day of judgement, and life itself, the very thing we come to. Now the gifts of God's spirit whereby we come to it, is called grace, Rom. 6. the end, life eternal; not a stipend, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a gift of grace; thus it is one way cleared. Again, in what should grace manifest itself, but in these three things. First, in forgiving sin; Secondly, in attaining life; Thirdly, in continuing in the present grace. Now when we are converted, we have need of forgiveness of sin, otherwise what need we to pray, Lord forgive us our trespasses? Beside, every Saint findeth himself sold under sin, and that as an evil within the will of him, which cannot therefore increase his merit, but maketh him more guilty; for heaven we have no need of grace, for according to the Law, continue in all perfectly to do them, and live; none conscious of sin can hope to live this way. Now for persevering in state of grace, we have need of grace, for this we cannot deserve; but as God's gracious pleasure made him to come unto us, so it maketh him abide with us, to accomplish his good work, which should he not, all would come to nothing in us: For as the soul entering into the body, giveth it life, sense and motion, which presently cease in the body, if the soul be departed: So here God, the soul of our souls, returning to them, doth produce by his spirit, a life of grace, which would presently be extinct, if he should forsake them.  
Use. The Use is, to let us see the fearful estate of the Papists, who make Christ and his grace last no longer than till they are (as they think) enabled to justify and save themselves by course of grace, according to the Law: They account it grace, that God would enable me, rather than another to come effectually to life, 
Gratia cadit in actum voluntatis divina, non in obiectum.  but no grace that I come to life; as when I might sell a Horse to many, it is my favour that I will sell him to one, and not to another; but it is not my favour that he hath the Horse which buyeth, and ergo, by force of communicative justice is to have him. Thus they say it is God's grace, that he will have some to have life, and give them wherewithal to buy it, but that they have life, is justice, not his grace. Poor souls, thus they forsake their mercies, besides that, they make mercy to have nothing to do at the day of judgement, and life itself not to be grace, contrary to that which is above named.  
Use 2 We learn hence, ever to humble ourselves, and fly entirely to God's mercy; let us confess ourselves miserable, unprofitable servants in a thousand regards, having nothing but grace to cleave unto. The archpapists confess, that for uncertainty of our own righteousness, and danger of vainglory, it is the safest, to trust only on God's mercy in Christ; surely let us take the safest way: I would never trust my soul to them, who will not go the surest way to work in their own salvations.  
Doct. 3 Observe 3. from this, he doth wish grace with them, when he would wish them the greatest good; observe I say, what is the most excellent thing, which is to be sought, afore all other, viz. the favour of God, that his grace may be with us. To open it before we discourse of it: Grace joined with pity, doth signify God's love only, so far as it is a fountain, from whence springeth his pity to us in misery; out of which mercy he doth, when now we are miserable, save us; thus grace soundeth nothing but love, and the object of it is more general; for grace is toward us, and every creature, in innocency, and misery; but mercy is only toward us, as we are considered in misery; unless the preserving the mutable creature subject to fall, may also be an object of mercy: but when grace is put indefinitely, than grace includeth mercy in it; for mercy is but grace restrained and limited to man, as in misery; the difference is rather in our manner of containing them, then in the things themselves. Now wishing them grace, out of which came true peace; he wisheth three things. 1. That God himself should be still mercifully and graciously inclined to them, for God is love, 1 john 4.16. 2. He doth assure them of all effects of God's grace and love towards them, partly in procuring them all things that were good; the grace of the father of lights, being as a sun; Psal. 84.2. partly in protecting them from all evil; this favour being as a shield, wherewith the Saints are compassed about, Psal. 5.13. 3. In grace, is included the signification, the report of his grace, in such sort, as that they might have the sense of it, that is, the displaying it on their heads as a banner; the shedding of it into their hearts, the lifting of the light of his countenance upon them, Lam. 2.4. Rom. 5. Psal. 4. Thus when we wish one favour with any, we wish him that he may be in their love, inwardly affected, helped with the fruits of their love, and courteously and kindly entreated, in regard of loving usages, which is the signification of their love; for if God should love us, if he should do us good, and shield us from evil, yet should he hide this from our sense and experience, we could not have this peace, which is next mentioned. Now then, we may better see that this love of God, is above all things to be desired; there is no lack in this love, no good thing shall be wanting unto us, nay, if evils in our taste be good for us, we shall not want them; as the love of a Parent maketh him when need is, provide bitter physic for his child, as well as other contentments: No evil shall have access; no, if things good in themselves be harmful for us, they shall not have access to us; as the love of a Parent layeth away a Knife, which is a good thing in itself, out of the reach of his child, for whom it were hurtful: All things which to our sense, and in themselves are evil, this love maketh them work to our good: If the skilful Art of a Physician may make of a poisonful Viper a wholesome Treacle; no wonder if God's gracious love, turn even the devil himself to become a helpful instrument, setting forward our perfection, 2 Cor. 12.9. In a word, it maketh a little estate great riches, every estate contentful: A little thing given as a token of the King's good will, do we not prise it more than thrice the value of that, which is no pledge of his favour? And when the love of a sinful man is of such force, that many a woman while she may enjoy it, feeleth not beggary itself not grievous: What a force is there in the grace of God, while it is perceived, to make us find no grievance in greatest extremity? Whereas without this, were a man in a paradise of the earth, with all the good of it, all were nothing. There are Noble men in the Tower, who may ride their great Horses, have their Ladies, far deliciously, want not for wealth, yet because they are out of the King's favour, no wise man would be in their coats, none esteemeth their state happy: How much more than are all things of no value; if they be possessed without this favour, of which we entreat? 
Psal. 17.15. Psal 4. Psal. 63.  This grace is our life, it is better than life: As the Marigold openeth when the Sun shineth over it, and shutteth when it is withdrawn; so our life followeth this favour; we are enlarged, if we feel it, if it be hidden, we are troubled. Finally, that which the King's favourable aspect doth in his Subject, that which the Sun and Dew do in the creatures of the earth, which they make to smile in their manner; the like doth this grace, through all the world of spirits, who feel the influence of it.  
Use 1 Which doth let us see their fearful estate, who walk in their natural conditions, children of wrath, never seeking to be reconciled to God. If we stand in man's debt, and in danger of the Law, we will compound the matter: If we are faulty towards some great person, & out of favour, O how will we turn every stone, & use the mediation of all we can, to procure us good will with them? Here we are otherwise, & like these impudent adulteresses, we care not to return into favour with our husband, with God, from whom we are most disloyally estranged.  
Use 2 We must hence be exhorted above all things, to seek God's grace; the better it is with us, the more need we have to seek him with reverence; for, look as we have no less need of the sun to continue with us, that we may have light still continued, than we had need of it to rise over us, that our light might be begun: So we want Gods gracious presence, as much to continue our comforts, now we have them, as we did at the first to begin them. 
Means to grow up in favour with God.  Now, if you ask by what means we may grow up in favour with God. I answer: First, we must every day show unto God, that well beloved of his, in whom he is well pleased, from whom favour floweth upon all his as the ointment trickled down from the head, 
Psal. 105.4.  on the garments of Aaron. Secondly; We must provoke our hearts earnestly to petition for this; Seek my face; 
Psal. 27 8.  Lord, I will seek thy face. Thirdly; We must grow up in conscience of our vileness to be humble; 
Isay 57 Luke 1.  God resisteth the proud, and giveth grace to the humble; that is, showeth favour: As the lowest valleys are blessed with the happiest influence of the heavens; 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 departed from evil, and purge our hearts from all the corruptions which remain in them; The pure in heart shall see God, even the light of his countenance, in grace and glory. Look as a clear transparent thing, as Crystal, hath the light coming through it, which cannot pierce through grosser bodies: So in those hearts which are the purest, shall this light of God's countenance diffuse itself most abundanly.  
And peace.] Doct. 4 Observe from this, that he wisheth them in the next place, Peace; that true peace is a most singular blessing. The Apostle cannot speak of it, Phil. 4.7. but he setteth it forth with this commendation, that it passeth all understanding; this is that golden bequeath which Christ did leave us, now ready to die; My peace I give unto you, not as the world giveth you, joh. 14.22. 
Peace described.  That it may be the better conceived, I will open three things. 1. What it is. 2. In what kinds it may be considered. 3. Whence the one and other peace floweth. It may thus be described; Peace is a tranquillity or rest in the mind, springing out of Christ's death, wrought in us by the spirit, through the word of God: it is a quiet, I say, or heavenly tranquillity, for peace, in these salutations, is opposed to fear, grief, to any kind of perturbation, which breaketh the sweet consent and harmony of the mind; My peace I leave with you, fear not, be not troubled: It is a sweet concord, making joy in the mind, as the concord of well compounded discords begetteth a most delightful harmony, in which the ear joyeth and triumpheth. Secondly, It cometh from Christ's 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, etc. 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 man's power to distemper himself, and breed troublesome sicknesses, but a skilful Physician only, can restore a temperate constitution: so we of ourselves were able to disorder our souls, putting all out of frame, but it is God only by his spirit, who can heal all jars, and bring forth sweet peace in us. Lastly, I say by the Gospel, which is therefore called the Gospel of peace. Now as man leadeth us by his outward words, to see his good meaning toward us; so God by this outward word, as well as inward, doth reveal to us his rich grace. Now we may consider this true Peace, as for the substance of it begun in us, or as more full, for the circumstantial degree of it; for as Christ insinuateth a joy in part and respectively, a joy full; so we may conceive of Peace: For, as there is a light more cloudy, and more bright and clear; so there is a peace, with which more or less disturbance is intermeddled. Now Peace considered in the first kind, cometh first from this, that God's amity is restored; whereas his wrath was toward us, now he is atoned and reconciled through Christ; the working therefore of our peace, is chiefly ascribed to this, that Christ did abolish the enmity twixt God and man, Eph. 2. Col. 1. The Angels singing on Christ's nativity, Peace on earth; in the next words opening the fountain, viz. Good will to men. For look as there can be no peace to a Traitor, till the King turn favourable to him; in like sort it is with us, who from the womb are rebels, if we knew our condition.  
Further, hence it cometh that the whole creature is accorded with us, even the beasts, yea, the stones of the field are at league with us, Hos. 2.18. job 7. For as servants follow their master, soldiers their chieftain, so do all the creatures obediently follow him who is the Lord of Hosts. Secondly, this peace cometh from the doing away of all disturbance which was within man against himself; as the accusation of his thoughts for guiltiness of sin, the rebellion and fight of lust against his reason, or rather the spirit of his mind renewed; we being justified by faith, have peace toward God, Rom. 5.1. The God of Peace sanctify you throughout; by which we may gather, that while God sanctifieth us, he doth show himself a God that maketh Peace; and so many as walk by this rule, viz. rejoicing in Christ crucified, who hath crucified the world to us, and us to the world, Peace shall be upon them, Gal. 6. For look as the body, sick with distemper, cannot be healed with the Physicians good affection, unless his action also be afforded; so it is here; it is not sufficient that God should be graciously inclined, unless he should by his will & power cure those disturbant aberrations which deprived us of all peace. Thirdly, from a securing us 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 us, much less to prevail against us: For it is not the molesting power of enemies, but the hurting power which standeth not with Peace. You see how gainful troubles, and worldly peace, stand well together: so the trouble of our militant condition accrueing to us from these outward spiritual enemies, doth not let our Peace, while we know that all things shall work to our good; that we shall be more than conquerors; that God will not leave us nor forsake us. Fourthly and lastly, our Peace considered as abovesaid, doth flow from the gift of the spirit, which teacheth us in some manner, to know these things which are next above named; we have not received the spirit of the world, but the spirit of God, which teacheth us to know the things bestowed upon us; 
Nihil non precognitum afficit voluntatem.  for nothing can work upon the affections, as to make us fear, joy, further than it is known: and we see that a condemned prisoner, though that his pardon be sealed, yet is no less subject to fear, than before, till the matter cometh to his ear, and he be infallibly certified of it.  
Thus much for the grounds, which are in some measure wheresoever true Peace is in any degree. The more full Peace, cometh from a further work of God's grace in us, which represseth or vanquisheth for a time all perturbations, which spiritual wickednesses, unbelief, unholiness in general, want of godly contentation, defects in our conditions, might occasion. For look as unto bright clear light more is required, then that the Sun should be present, enlightening the air, to wit, that it should be in that strength present, as to waste and disperse all darksome clouds: so here to this full peace, it is necessary that all perturbations should be more fully removed. Thus much for the opening this benefit.  
Use 1 Now the use of this is, first to stir us up to seek after the true Peace. Peace is a sweet thing, so sweet that many a man doth so love it, that he will suffer much wrong rather than to give any way to disquiet. What were all the riches of this kingdom, what were all the contentments of our private state unto us, if we wanted this Peace? If we could not eat our meat, but with danger of having our throats cut before we should rise, were the case thus, would we not fly from our native Countries, and seek us habitations where we might live peaceably? That which a wound is in the flesh, that which a sick distemper is in our body, that is disquiet and trouble in the mind: Wherefore let us fly by faith to the Prince of Peace, Christ jesus.  
Use 2 2 We must stir up ourselves to be thankful for this so excellent a benefit. Should God suffer the Devil to trouble us with the guilt of sin; should he let the power of it rage & usurp so in us, as to enforce us to cry, o miserable that we are; should the Lord suffer the Devil to have such power as to tempt us with blasphemous suggestions, with provocations to selfe-murder; should he let such discontented frets dwell in our minds, which did waste our livers, and make us pine away with the anguish of them; even in this it were our duties to be thankful: how much more when we walk all the day long with inward tranquillity? Wou●● not any think himself faulty, that should not thank God for this temporal peace of our Kingdom, that we hear not the drum, the trumpet, the clattering of armour, but that thou hast part in this peace, which maketh thee free from fear of death, hell, the world, all wickednesses; which maketh thee sleep secure wheresoever the wind lie, for none can blow, but to bring thee in profit; if thou knowest this peace, how much more art thou bound to break forth into the praise of thy most merciful God?  
Doct. 5 Observe further from this, he first nameth Grace, than Peace, as springing from the former: Observe hence, that all true Peace is that which is bred in us from the knowledge of God's love towards us. Would we know true Peace? if we find that God's love doth cause in us this Grace here spoken of, we may be sure our peace is sound. To open this, you must know that God's grace or love, doth prove itself in common to all, or more specially to some, and may be called a common or a special Grace. Now the Peace which is grounded upon conceit of a common goodness of God towards us, is not sound Peace, for even the beasts enjoy common favour from their Creator: God saveth man and beast; he openeth his hand and filleth them; his mercy is over all his works; this more common or universal mercy, as I may call it. But here ariseth a necessary question, viz. How I may discern Gods special grace, from this more common? Ans. First, this special grace springeth from another fountain: common Grace cometh hence; God is a faithful Creator, patiented and kind toward the unkindest vessels of wrath: Hence it is that he doth them good, that his goodness may not want a witness in their own conscience, Acts 14.17. but this special Grace cometh from hence, that he is reconciled to us in his Son, Grace & truth through Christ jesus; he hath made us beloved in his well-beloved, john. 1. Ephes. 1.7. Secondly, hence cometh a difference in the benefits, for that common favour giveth benefits to the preservation of this natural life, but this love in Christ, giveth supernatural benefits of repentance, faith, hope, inward change of heart and affections. Hence followeth a third difference: for common Grace is acknowledged sometimes while the benefits of this life are afforded men, but they neither feel nor confess Grace, when these are bereaved; but this spiritual Grace which cometh from Christ, and standeth chief in supernatural gifts, this is felt often most abundantly in afflictions, Rom. 5. Afflictions breed patience, patience experience, experience hope, the love of God being shed into the heart; for as the darkness of the night hindereth not the bright-shine of the star, no more doth the darkness of afflictions obscure the bright-shine of this Grace toward us. Yea, we shall find this in experience, if before our troubles we do not overtly skin our sores, sparing ourselves in our sins, partly by not provoking ourselves to due repentance, partly by not seeking to get the roots of rebellion thoroughly mortified, partly by not endeavouring to wean ourselves from all inordinate earthly delight in the creature: for our superficial slighting in matter of repentance, our boisterous proud impatience not well subdued, our unweanednes to some thing or other; these 3. do make an Eclipse of the light of God's countenance, when now we are afflicted: This by the way. A fourth difference in these graces, may be taken from the effect of them in the heart; for the grace a carnal natural man feeleth, never maketh his heart fly up from all earthly things, and rejoice in God, whom he seethe favourable, but even as a harlot, her love is more to rings, bracelets, or gold sent her, than it is to the senders: so the world, an adulteress, her affections are altogether on the creatures and good benefits given them, nothing in comparison, upon God himself: But the true special Grace maketh us love him, who hath loved us above all things, delight ourselves in him, say, What have I in heaven but him, in earth in comparison of him? Thus than we see that true Peace cometh from sight and experience of God's special grace to us, and how we may distinguish this special favour. But before we pass to the Use, a question may be asked, viz. Whether a man may not be in favour with God, and yet without this Peace? To which I answer briefly: First, that he may be in favour, and want this outward sensible Peace in himself: The reason is, because this followeth not my being in favour, but my knowing and my being persuaded that I am in favour: Now it is not impossible for a man to lose his sense and persuasion, which erewhile he hath had of being in favour with God, his faith may be for a time in a swoon, and overcast with unbelief, Secondly, I say, though a man may be without this operation of Peace, yet the grace of the spirit, which as a root doth bear this fruit, cannot fail in any who is in God's favour: the fruit may be pulled, when the tree itself standeth still, thus in joy; Faith we may likewise distinguish, the seed of God abiding in us, though these outward secondary effects are not always conspicuous.  
Use 1 Seeing then that true Peace is such as springeth from this special mercy, let us take heed we be not deceived with false Peace. Look into thyself, what hath made thee think thou art in God's favour, is this it? because he prospereth thee in outward things? Alas, thou buildest upon sands: The beasts have the fruits of his Grace this way, so far as agreeth with their kind, no less than thyself. There is a Peace in the Tents of the wicked ones; Look job 21.9. There is an ease which doth slay the foolish; which is the ease that men do live in, it cometh not from feeling this special grace toward them, but from the sleepiness of the conscience, which maketh them without feeling; from ignorance, which maketh them without knowledge of the evil imminent over them. If a man hath twenty diseases never so painful, while he is fast asleep, he is at ease, because his senses are bound, not because his diseases are healed. So again, say a man were in a house ready to fall on his head, let him know nothing of the danger, he is as quiet as if all were safe. Thus men's souls are asleep, and ignorant of their peril: Take heed of this sick sleep, lest it pain you at waking: take heed lest while you say Peace, Peace, that destruction be not at the doors. Yea, let the Lords children take heed, who have full peace, but not from the grounds above rehearsed; their peace cometh not from seeking Physic wherewith to purge their sick souls, from not exercising their feeble strengths in works of repentance, faith, thankfulness, forgetting themselves in human occasions & contentments, from Laodicean-like conceits. A body of ill habit, while you stir it not with some courses which fight with such humours, it is quiet; a lame leg while it is rested, is at ease; while the senses are pleased or stounded with some kind of an odynes, those pains are not felt which are present. Finally, a man in a golden dream, thinketh things far better with him than they are, and is highly contented for the time; These are ways (my brethren) whereby we walk in a full peace, when yet our unbelief hath not been out-wrastled, when our unholy lusts have not been crucified by us.  
Use 2 In the second place this letteth you see how you may try the truth of your peace: Is thy soul at rest because thou feelest this grace shed into thy heart which is better than life, this grace in Christ, this grace which reacheth to the forgiveness of sins, to thy sanctification, which no darkness of afflictions can eclipse, which draweth thy heart up to God, so that thou makest him thy portion: Is it because the Lord assureth thy heart that he will never leave thee, that nothing shall separate thee from him? Is it because his grace hath scattered some black clouds, which did overspread thy condition; Happy art thou whose repose issueth from these considerations.  
From God our Father, and from the Lord jesus Christ.] Doct. 1 Thus we come from the things wished, to the persons from whom they are to be effected; Whence mark, who are the authors of true peace, and with whom it is to be sought. Hence it is, that God is called, the God of peace, Christ is called, the Prince of peace: God making peace, none can trouble, as, when he hideth his face, who can bear it? job 34.29. Look as Kings are authors and maintainers of the civil peace within their Countries, they keep their subjects from disturbance by foreign and domestical enemies; so God, the King immortal, and Christ who hath received the kingdom, are fitly brought in as the authors of this spiritual Peace: And it is to be noted, that he fitly nameth God the Father, and the Son our Lord; for, the principal and subordinate power which do work any thing, are fitly combined: Now the Father hath all power, and he hath subjecteth all things unto the Son, himself and Spirit excepted. But why is not the spirit named? It may be said, because the Apostle here is directed to express only these persons, who have a kind of principal authority & agency: Now the Spirit hath the place of executing these things, as sent by the Father and Son: But in unfolding these things, as it is good to use diligence, so it is requisite to use sobriety. For conclusion; Let these be remembered, that though both the Father and Son, be fitly named, for the reason above; and the Father first, both for his principal authority, as likewise, because he worketh both by himself, and from himself; the Son by himself, (as who hath the self-same divine nature) but not from himself, as who is not from himself, but from his Father, and therefore in his working keepeth the same order; Nevertheless, in wishing the effecting of things, it is not necessary to name any persons, ne yet God indefinitely. 2. It is necessary to conceive in mind the true God, in Christ, though not distinctly to consider the three persons: The reason is, because every act of religion doth require that we some way apprehend the object of it; and as there can be no sight without some matter visible propounded, so no act of religious worship, without this object, in some wise conceived. 3. Mark, that it is lawful when we name persons, to name one only, two, or all the three, provided that we name not one, as excluding the other two, nor yet two, as excluding the third: for thus calling on one, we invocate all, and as naming no person distinctly, we do not dishonour the persons, so naming one and not others, doth not breed any inequality of honour in our worship. And lastly note, that we may name the Spirit before the Son, and so by proportion, the Son before the Father; see, Reu. 1. For as that precedency seemeth derived 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.  
Use. Let us then hence learn whether to fly, that our souls may be settled in true Peace, such as the world cannot take from us; Come and seek to him, who if he quiet, nothing can disturb thee. Many men when they are disquieted in mind or body, thy fly to such means as may still those pains which they feel smart upon them, and when they have with cain's city building, and S●uls music, with company, good-cheare, music, employments, tables, cards, etc. quieted the melancholic spirit, than they think their peace is well restored. God setteth these things upon us, to arrest us, as it were; we seek to still them, never looking to God, that he would, through his Christ, be reconciled to us: Now what is this but extreme folly? If a Creditor should set a Sergeant upon our backs, were it wisdom in the debtor, to compound with him, and corrupt him, and to think all safe, while the Sergeant winketh at him? Every body would account this folly; for he is never a whit the more out of danger, till the Creditor be agreed with. Thus it is likewise in seeking our Peace, by stilling our evils, not by quieting God's anger, which is justly kindled against us.   

Thus much of the preface.  
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 sixth Chapter. In the Doctrinal part two things chiefly are to be marked. First, he propoundeth Doctrine concerning the benefits wherewith we are blessed in Christ, which is done more indefinitely in the first Chapter, applied from comparison of their former estates in the second. Secondly; the scandal which his Cross might cause, and the impediment which it might put to the fruitful receiving of these things, is prevented, Chap. 3. In the more absolute handling of these benefits, we must mark, that first in this third verse, they are summarily propounded, then more particularly from their several kinds expounded. Now in this 3. verse, the Apostle doth not barely propound them, but breaketh out into thanksgiving, before he maketh mention of them. Three things being to be observed 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 usual with the Apostle, that when he describeth God in petition or thanksgiving, that the description containeth matter of strengthening faith, and whetting desire in the one, and motives of praise in the other; The God of peace sanctify you throughout, 1 Thes. 5. Blessed be God, the Father of our Lord jesus, the God of all mercies and consolations, 2 Cor. 1.3. The second Argument, is from that God hath done by us in Christ, in those words, Who hath blessed us, with all spiritual blessings, in heavenly 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 operative, working & effecting the happiness of him that is blessed; Thus God blesseth us: Sometime it is declarative, confessing and extolling the blessed estate of those whom we bless; Thus we bless God, we acknowledge him blessed, praise, and extol him, Psal. 145. ve. 1.2.21. where blessing and praising are made aequivalent. Secondly; it is to be marked, that these words; God, even the father; contain a description of God, from two relations unto Christ; one from this, that he is the God by covenant of Christ: The other from this, that he is the father; according to that, joh. 20.17. I go to my father, and your father, to my God, and your God: for this, the words bear better than that first God indefinitely, then limited to the person of the father, should be conceived 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, heavenly, which may signify things, or places, is fitliest taken to note the place where our spiritual blessings were given us, for spiritual blessing noteth not the action of God blessing, but the effects proceeding from it; to this sense, who hath blessed with spiritual things? for the Apostle construeth all spiritual blessings by predestination, vocation: Now to say, Who hath blessed us with spiritual things, in heavenly things, is absurdly superfluous. Again, this word is in two other places of this Epistle used, to note the circumstance of place, and therefore is here in that sense to be construed, without more urgent reason to the contrary. The sum is, Praised be the God of our Saviour; praised be the God of our Lord Christ jesus, who hath blessed us, that is, by his blessing made us partakers of all spiritual benefits, such as take their beginning from heaven, are kept in heaven, shall all have their accomplishment in heaven; and all this in Christ, who is the root, and second Adam, whence every benefit supernatural springeth, and is derived into us.  
Doct. 1 To come then first to the action of Praise. Observe thence in general, that a good heart must be ready, on consideration of God's benefits, to break forth into praises: The Apostle cannot speak, or think of them, but that his heart and mouth glorify God; the manifold doxologues in Paul's Epistles, may give sufficient argument of this truth. Nay, we see how David, a man after God's heart, was so affected, that he did not only stir up himself, his soul, spirit, all within him, but all the creatures, every thing that had breath, from the highest Angel, to the lowest creature: This grace being like fire, which once kindled, catcheth hold of all that is near it. For our better understanding this duty, I will open two things. 1. What must concur in this practice 2. How we may keep our hearts in a good disposition to this duty. To the praising God three things are required. 1. That our spirit do acknowledge his goodness, in any kind showed us: Hence it is that the Saints call on their hearts, souls, spirits, in this business: God is a spirit, and hateth every service, from which the spirit is estranged. As no music is graceful, unless the instrument be first tuned; no more is any voice of praise acceptable, unless the heart be first ordered. 2. There must be a declaring before men of that kindness and love the Lord hath showed us: Come, I will tell you what God hath done for my soul, Psal. 66.16. I will daily tell of thy righteousness. We count it ingratitude in men, when they will smother benefits, and never be known to other of whom they have received them. 3. There must be an endeavouring of requiting God's love, by answering his benefits with thankful duty, by walking worthy of them; What shall I repay the Lord, for all his benefits upon me? Thus we count him unthankful, who doth not bend himself to requite love with the like, so far as ability reacheth. Now for means disposing us this way, we must labour first to know and keep in remembrance God's benefits, that which is forgotten, is not known for the present; nothing unknown, affecteth or moveth the will: A danger unknown, maketh us not afraid; a benefit unknown, maketh us not joyful or thankful: Hence it was that holy men often made Catalogues of God's benefits, and repeated them to their souls; See Psal. 103. My soul praise the Lord, forget not all his benefits.  
Secondly, Men must labour their hearts to a sense and feeling of the worth of the benefits which they enjoy; for not having benefits, but esteeming and knowing the worth of them, maketh thankful. Now in this we greatly fail, for our corrupt nature's heed nothing they enjoy; like the eye in this regard, which seethe nothing that lieth on it, but taken away some distance, doth brightly discern it: So we, when good things are taken away know them well, which we see not to be such benefits, while we enjoy them; Again, the plentiful use of the best things, breedeth a satiety, and maketh them no dainties; And hence it cometh, that good things which are commonly and constantly with us, are not regarded: Let us therefore, the rather practise this second rule, for the neglect of it maketh us want our comfort while we possess things, (for who can take joy in that he esteemeth not?) and it maketh us have double grief, when now they are removed; for then the conscience of our carelessness doth bite and sting us.  
A third rule is, still to labour to be poor in spirit, and keep the conscience of our own unworthiness, that we may still know ourselves to be less than the least of God's mercies, as jacob said. Hunger is sauce which maketh every thing well tasted; So this poverty of spirit, maketh the least blessing seem great toward us. The humbled poor, take the least scraps thankfully.  
Use 1 The Use of this is first, to rebuke our deadness, in whose hearts are no affections, in whose mouths are no words, magnifying the Lord, for his continual mercies: If men do us small favours, especially if they be of countenance and authority; O how we think ourselves beholding, our mouths run over in speaking of their courtesy, we give them a thousand thanks, we profess ourselves at their commands; Out alas, that being thus one to another, we should offer God such measure as we do: But this exceedeth all the rest, that because God doth constantly continue to us benefits, that therefore we should slacken our thankful duty. If one give us 20. pound one time only, we thank him; but to give it us yearly for twenty years together, this is far more thanksworthy; to give it us as an inheritance for ever, this is most of all obliging us; Thus it is with God's benefits, which he constantly leaseth out to us, and maketh them as it were a freehold with us. We for these, even in this consideration, should most extol him.  
Use 2 Let us in the second place stir ourselves up to be thankful; It is Gods fine and rent, every thing which he requireth for his benefits: Call on me in the day of thy trouble, I will deliver thee, and thou shalt glorify me. We would not forfeit any thing worth the holding for nonpayment of rent: Let us take heed lest for want of thankfulness we give God occasion to re-enter, and dispossess us of all good things we enjoy.  
The God and Father of our Lord jesus Christ.] Doct. 2 Observe first particularly, that every Christian heart is to magnify God, in that he hath been the God of Christ our Lord. This doth the Apostle, who doth not say; Blessed be God the Father for blessing of us, but first, Blessed be the God of our Lord jesus Christ: Before he cometh to consider what God was to himself, with the rest of believers, he doth extol him, for that he was to Christ the head. Which doctrine before we can prosecute profitably, it is fit to unfold what this doth comprehend, to be the God of any; for this opened, we shall conceive more clearly, the equity of this, that we are to be thankful in this regard. This is a fundamental favour, whence all other do spring, and it containeth the eternal love of God, loving us, and predestinating us to supernatural happiness, as likewise every subordinate grace, by which it is executed. First therefore, the foreknowledge and predestinating Christ as man, to the grace of personal union, and glorious office of a Mediator, of which we have, 1 Pet. 1.20. this cometh here to be conceived. I have sheep that are mine, which are not of this sheepfold, saith Christ: where we see that we are Gods, 
joh. 10.18. Heb. 2.10. Heb. 7.26. Heb. 4.89.  and God ours, before we are called, even by predestination. Secondly, Christ's calling, of which is spoken, Hebr. 5.1. and the confederation entered with our mediator, wherein God required on his part, the fulfilling of righteousness, so far as served to qualify his person, that he might be a fit high Priest, 
Isa. 53.10.11.  and especially the offering his body, that is, his soul and body by the cursed death of the cross, wherein God promised on his part, that he would be with him to strengthen him, and deliver him from all evil, and to crown him with glory; yea, that all his seed should be blessed with righteousness and life, through him. The Scripture is plentiful to prove that it is all kind of blessedness, to have God for our God. Now then if we be members with Christ our head, have we not cause to be thankful to God even in this respect, that he hath been, and is his God? The ancient Church did magnify God, that he had made himself the God of Abraham, Isaak, and jacob their forefathers: how much more reason is there for us to glorify him in this regard, that he is the head of Christ our Lord? Again, if any man should help and deliver from great evils some of our friends, should do them many favours, would we not return them in this consideration thanks, and much commend them? If Christ be dear unto us, we must needs bless and praise the Lord, inasmuch as he hath been a God assisting, preserving, and is a God glorifying our Lord and Saviour. In the head of Christ lay all our happiness, had not God been a God to him, and covered it in the day of battle, we had all of us perished; all our supernatural happiness stood and fell in him. Use 1 We may make a double Use of this; one of instruction in Doctrine, the other respecting manners; for seeing jesus Christ hath God for his God, he hath as well a created nature within his person, as the increated nature of God; he could not be a proper Saviour of us, were he not God; he could not have God for his God were he not a creature: For the Son of God, as God, could not be predestinated to the personal union, which the human nature coming from without was only capable of. Again, he did need no protector nor blesser, he did need a God in these regards, as man.  
Use 2 Secondly, we must hence be stirred up to magnify God, for that he hath been, and is unto our head. We see in the natural body, the members joy in the good of the head, yea, they prefer it before their own; for hence it is that if one strike at the head, the hand will ward the blow though it be quite cut off: Thus if we were such members to our Christ, as we should be, we would more rejoice and magnify God, for that he hath been, and is, to his Christ, then for that which he worketh for ourselves. If we love not and extol not the God of Christ in this respect, that he is a God to him, it is a sign we bear not that love to Christ which we should.  
And Father of our Lord jesus Christ:] Observe secondly: that we are to magnify God in this regard, that he is the Father of our Lord: This respect is here placed in order of nature, duly, for it floweth from the other; God is not first the Father of Christ, in regard of his human nature, and then his God; but because he was of his own accord the God predestinating the human nature in Christ to the personal union, therefore he cometh to be the Father of his Son, so far as he subsisteth in flesh: As we are not first the children of God, and then come to have him for our God; but because God hath freely set his love upon us, and been our God so far as to predestinate our adoption, Ergo, he cometh to be our Father, and we his children: That Christ therefore, as man, or in regard of this extrinsic nature is the Son of God, it cometh from the grace of predestination; Yet we must not think that this doth make in God the Father, a double generation; for, as the respect of fatherhood is not multiplied from hence, that his Son is now single, now married; so God's generation is not multiplied, in regard that his Son sometime only was in the nature of God, but now is married, by an indissoluble personal union, unto our nature. To come unto the Doctrine.  
Doct. 3 If we see Christ to be the fountain of all our happiness, how can we but bless him who is the Father of him? We see that all Generations call the Virgin blessed, who found Grace so far as to bear him; how much more therefore must our hearts be far from neglecting to extol him, who is the eternal Father of our Lord? Yea, the hearts which do affect Christ, do bless those that publish his name, and have any, though the least, place about him. If we see any whom we love and admire for their excellencies, we account those blessed who any way belong to them: Thus the Queen of Sheba, accounted the servants of Solomon, happy men: Nay there is nothing so mean, which doth any way enjoy this or that excellent thing, but we esteem it blessed. David, admiring the beauty of God's Tabernacle, did almost emulate the happiness of the Swallows, who might yet make their nest near the Altar; He counteth all that have access to it, and that doorkeeper who dwelleth in it, exceeding happy. Again, we see that if any be more markable for wisdom, valour, favour, with their Prince, if any be a deliverer of his Country oppressed, will not civil men pronounce the Parents of such children thrice happy? Use 1 We shall therefore neither show ourselves to have Christ in due admiration, neither to be heavenly minded, having understanding of things heavenly; if we can think of the Father of Christ without magnifying of him in this respect. Who doth not glorify God in that he is the Creator of this aspectable world, which we behold? but in being the Father of our Lord and Saviour, his honour is much more displayed: the rather let us strive to magnify God in this respect, because we shall then assure our hearts that we love and honour our Lord and Saviour jesus, and that we have Union and Communion with him, as head and members; for where fellowship is, there is conjunction. Then shall our praises be distinguished from jewish and Heathenish doxologies, which sound not in them a syllable of Christ jesus. If we look at God the Father, we have reason to laud him in this regard; for it is the greatest manifested glory: If we consider Christ, we are bound to it; for who can think honourably of him that is begotten, but will honour the begetter in regard of him? If at ourselves, we may gather from that hath been spoken, arguments enough, obliging us to this duty. I speak the more to this point; for the love of Christ jesus is cooled, yea almost extinct, even amongst Christians.  
Now followeth the second argument, from that which God hath done by us in Christ; Where first we are to consider the action; of God's blessing. Secondly, the Persons blessed; Thirdly, the blessings themselves, set down by enallogie of the number, and metonymy of the cause, blessing for blessed benefits, which are described from the quantity and kind of them, with all spiritual blessings. Fourthly, the place whence those blessings come, and where they are reserved, heavenly places. Fiftly and lastly, the fountain; in Christ.  
First, it is to be marked that he had in his heart an apprehension of God's blessing him, with these faithful ones he wrote unto, before he breaketh forth to bless God. Doct. 4 Observe then in general, that the sense and knowledge of God's blessing us, is it which maketh us bless God again. Look through the thanksgivings of David and others, you shall find that the conscience of some benefits received from God, did move unto them; I will praise thee, because thou hast exalted me: Praise the Lord my soul, who hath forgiven all thy sins, etc. Psal. 36.70.3. that receipt of benefits, is the foundation of thankfulness. When the Leper saw himself cured, he returned and gave thanks: As S. john saith in Love; We love him, because he hath loved us first, 1 john. 4. So in blessing; We bless him, because we find that he hath blessed us first. As a wall cannot reflect light and heat from it, till the Sun hath first shined on it; and as an Echo cannot resound any thing to us, till we have first spoken unto it: so till our God hath spoken his blessings to us, we cannot resound blessing to him.  
Use. The Use is to stir us up, that as we desire to praise God, so we would labour to get that spirit which may make us know the things bestowed on us. The Papists are the cutthroats of thankfulness, while they will not let us know the graces given us: We know our earthly things, (yea which is the pity) we know them too well, know them so that we are proud of them: Let us labour to know our best blessings, and our hearts will not be unthankful. In particular.  
Doct. 5 First observe, that our heavenly father, he blesseth all his children. Look into the Commonwealth, Church, Family, the fathers in them all, do bless those that are under them. Princes, their people; Teachers, those that depend on them, Parents and Masters, children and servants; for, the greater hath power, to bless the lesser. Thus is it with our heavenly Father, 
Authoritatiuè.  father of all fatherhoods in heaven and earth; he giveth his blessing to those that are his. Again, as we see earthly Parents, bless their children, both in word and work, wishing them blessed, and giving them many benefits; for Parents treasure up for their children: Thus our heavenly father, doth both in word pronounce us blessed, who are his by faith; Blessed are you that believe on me; that hunger and thirst for righteousness; that are pure in heart; and he doth also bestow on them many benefits, which do make them blessed; For, to bless, signifieth both as well to give a gift, as pronounce blessed.  
Use 1 This then must teach us, first to seek blessing of our heavenly father's hand; Seek it as jacob did wrestle for it with prayers and tears, Gen. 32.26. Come to God and confess, that we are accursed children of his wrath, but entreating that for Christ's sake, who was made a curse for us, that for this his sons sake, he would bless us. The blessing on Mount Sinai was gotten by doing; but seeing the Law is impossible, to our sinful weakness, we must seek the blessing only in believing. Would we not count that Child a miscreant, which would not come to the Parents, and ask their blessing? It is a token we are bastards, and not children, if we come not to God in secret, and entreat him to bless us, through his Christ: What may they think of themselves, who have never hearty, and humbly sought this way? That reprobate Esau shall condemn them; for he sought his earthly Parents blessing importunately, and with tears, when now it was too late, which these never did toward their heavenly.  
Use 2 We who are his children, must rejoice in this, that we have such a father, whose blessing we know to be on us; It is with us, as it is with little children, who have many blessings, but think little on that matter, which yet an understanding child, more grown up, hath in great account. We must amend this, and not still be babes in understanding; our blessing is the fountain of all happiness; Come ye blessed of my father, inherit, etc. ergo, is not lightly to be esteemed.  
A third Use, may be for Imitation.  
Use 3 Observe thirdly, Who hath blessed us, myself with you, who are faithful Saints. Observe, what kind of children have their father's blessing; the faithful ones, who are sanctified, these are blessed of God; for Saint Paul's saying, who hath blessed us, doth not speak rhetorically, like great men, who speak in the plural number, for the singular; We will you, this or that was done to us; but he hath reference to these Ephesians, whom he described in the first Verse; of whom, joined with himself, he affirmeth that they were blessed; The truth is, first we are really and actually blessed, blessedness being received into themselves, but such as are believers, and now sanctified, though others are predestinated to blessedness, yet this doth only make them blessed, so far, as that their blessedness is intended in time future, it doth not for the present work any alteration in them, tending this way. Praedestinate and reprobate, before faith come, are in themselves all one: Know you not that drunkards, railers, shall not enter into God's kingdom; 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 God's kingdom.  
Secondly; I say, as none are actually blessed, so none can be known and affirmed to be blessed in God's purpose, which are not believers and Saints. The reason is, because that which is in God's mind cannot be known further than the word or work of God doth reveal it. Now God's word doth tell us only thus far, that such as are and shall be called to faith, and sanctified, they are predestinate. Now then, further than we can see faith, we cannot discern any to be predestinate: But the faith of such who are already believers, is only such as we may perceive (for there is no word revealing whom God will give faith to hereafter, I say, so revealing it that their persons thereby are made evident to us,) ergo; we can see none to be predestinate to salvation, unless we can by fruits, behold him to be in present a believer. Again, our faith and grace, is the work beginning our salvation; till therefore faith is wrought, there is no work of God apparent, which doth let us see he hath a purpose to save: This than is a truth, that the believing and holy person, is only 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 up a fore day should reason thus; here is no sun up, ergo, none will rise to day, his sequel were frivolous; so here, etc.  
Use 1 The Use of this Doctrine, is first to comfort the Lords; who believe so on Christ, that their hearts are purified, and their desire is to walk precisely; 
Ephes. 5.15.  the world accounteth them, as they did before of Saint Paul, Christians, and Christ himself, as if they were off-scouring, 1 Cor. 4. base, cursed people, joh. 7. Cursed and plagued of God, rather than blessed, Isa. 53.4. But this is our comfort, God thinketh, and pronounceth otherwise of us.  
Use 2 We see the vain judgement of worldlings, they giving sentence according to sense, think often wicked ones happy, Mat. 3.14. To ride on a fine Palfrey, to have a cap and knee given 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, cleansing thy heart and life, though thy excellency doth touch the clouds, and thou dost seem to make thy nest in the stars, yet shalt thou perish like the dung; the higher thou hast been lifted up, so much the more deadly downfall shalt thou take into those hellish torments, that fearful destruction. Thus much for the persons blessed.  
Now for the blessings. 1. The quality; With spiritual. 2. The quantity; With [all] spiritual blessings. First; for Paul, mark what kind of benefits provoke him to bless God; even those which are spiritual. Doct. 7 Observe, what benefits make a regenerate man thankful; those that are spiritual, those bestowed on himself, or on his brethren or sisters do make him thankful: There are natural, civil, & spiritual benefits: Whatsoever things live a natural, or civil life, natural & civil benefits are welcome to them; so are spiritual, with such as have received a life spiritual; the very Horse will scrape and neigh, and if he could speak, would say, I thank you, when you bring him his provender. Let a civil man be taught skill in some faculties, give him wealth, honour, and favour with those that are great, you win his love; give a voluptuous Gentleman a Dog, or Hawk, you shall have more thanks, then for a better matter; when these things befall their friends, it rejoiceth them: Thus a spiritual man when he seethe on himself or others, spiritual things bestowed, it doth make him both glad and thankful, Rom. 1.8. 1 Cor. 1.4. Rom. 6.17.  
Use 1 The Use of which consideration, is to let us see what kind of creatures we are: If we be risen with Christ, we will affect things spiritual; forgiveness of sin, the gift of faith, sanctification, and such like; so as to be thankful for them, joyful of them: yea, if we have any fellow-feeling, as members knit together in the same body, we shall not be able to see these benefits in any, but they will move us to be thankful.  
Observe thirdly; In regard of God, what kind of benefits he doth give his children; to wit, such as are spiritual; every thing in nature doth communicate with that which is begotten of it, such a like nature as itself retaineth: Thus it is also with civil men, for they leave their children, Gold & Silver, House & Land, and such like other good civil benefits: Thus our heavenly father, he is a spirit, he, ergo, maketh us partakers of a divine nature, who are his children, and blesseth us with spiritual blessings.  
Now a blessing is spiritual in two regards. 1. In respect of the nature, when it is a thing wrought, not by any power of nature, or means natural; but by the virtue of God's spirit, and means supernatural, such as is God's word. 2. Things are then in some sort spiritual, when though for their Essence and being, they exceed not nature, yet they are directed by a supernatural providence, to work unto an end above nature, even to bring us unto happiness with God, such as is spiritual and supernatural. Now God doth thus give his children many blessings spiritual, for nature; and doth so guide all things, health, wealth, sickness, poverty, that they work together unto the spiritual and supernatural salvation of those who are his. If than one should object, and say, why the godly have the benefits of this life, natural and civil, as well as those belonging to another, ergo, are not blessed only with spiritual blessings. I answer. That even these benefits are in some sort spiritual, while by God's providence they are elevated and guided to a higher end than is the service of this life only. Hence we may make a rule, whereby we may know whether we be Gods true children, whether we have the children's blessing. Let us enter into ourselves, and look if we find these spiritual blessings, than we may secure ourselves, that we are the Lords: These are all of them appurtenances to the matter of inheritances. Now we know, though Parents give Legacies to many uses, to many persons, who are no kin to them, yet they convey the matter of inheritance only to children; So doth our God give many blessings to men devoid of grace, to castaways; but these spiritual blessings of sound faith, repentance, etc. which serve to enter us into the inheritance of that everlasting kingdom, he bestoweth these on none but children. Let not men deceive themselves, because they have these outward things: Esau got the blessing, which the dew of heaven, and the fatness of the earth might yield him: Abraham, gave gifts to the children of his Concubines, though not Isaaks blessing. Thou canst not know thyself blessed of God, by outward things, unless thou findest them to provoke thee to love and fear, and be thankful to the Lord, and so set forward thy spiritual salvation.  
Use 2 Secondly; We see here that the happiness, that the riches of the spiritual man, are not known, nor discerned with outward senses, and carnal reason; for spiritual things cannot be discerned, 
1 Cor. 2.  but spiritually; the godly man hath a white stone, in which is written a name, that none read, but himself; he is absolved from sin, 
Revel. 2.17.  and accepted to be a Son of God, through Christ, and heir of heaven: And yet because he is thus made a son of God, through Christ, 
1 john 3 3.  the world doth not know him; even as we know not the sons of Princes, (were they amongst us,) who dwell in Nations far from us. But this must not dismay us: Some men that carry a low sail, being of great wealth, living at an under rate, in regard of that their state might bear, when some of greatest show, but mean wealth, scorn them as poor; they smile at the the matter, knowing themselves in matter of estate, not inferior to the other, and they please themselves thus, that they are unknown: While we have hidden treasures the world knoweth not of, we are not to be dejected.  
In heavenly places.] Doct. 8 Observe, Where all our blessings are given us, in heavens; there they are first framed, thence they come which we have, there being the consummation of them reserved; our hope, not the habit whereby we hope, for after all things present, this shall have no place, 1 Cor. 13. but the things we hope for are in heaven, our incorruptible inheritance, is heaven, reserved for us, where Christ our head was; there Saint Paul, there all things may well be said to be, which are given us in him. Now when the Apostle did write, Christ the common treasury of all his Churches good, was in heaven. Earthly Parents give and leave their children blessings, there where themselves have their abode; they give not commonly inheritances to them in Countries they never did dwell in: Our heavenly father's dwelling is in the heavens, and there he giveth us our blessing. Again, we see that is the place, where every thing resteth, that I say, in which it is first bred, from which it first cometh: Fish bred in water, there they abide, they cannot live being out of it; so the creatures in the earth: and thus these spiritual benefits, the place of them is heaven, there is kept the fullness of them, thence they come, thence they shall have their consummation: In this regard, earthly things are called things below, heavenly, things above, where Christ sitteth; this is our advantage. What man in a strange Country, as a sojourner a while, would not wish, were he to receive great sums, that they were paid in his own Country, for his use, rather than tendered to him there, where he was a stranger? So it is with us, under sail toward our Country, where our father dwelleth, it is our commodity that our treasures are there reserved.  
Use 1 The Use is, first to let us see our security, in regard of these benefits: Such as have earthly treasures, they love when it is kept in safety; so it is that the treasure laid up in heaven, is safe there, neither Rust cankereth, nor yet the Thief breaketh in.  
Use 2 This should stir up our hearts heavenward, for where our chief treasure is, should not our hearts be there with it? Were Land fallen us by the death of any, in the remotest shire of England, we would not think much of going to see, and take possession of it: Thus it should be here, we should strive while on earth, to get a large entrance into this heavenly kingdom, while we are here on earth.  
Use 3 This considered, is a great ground of patience: We see men on the way, will content themselves with sorry lodging, and pass by little diseasements; for they know that once at home, they shall take their ease, and want no contentments: Here we have many wants spiritual, we are encountered with many difficulties; but at our home, in the heavens, we have all kind of blessings reserved for us; See, Heb. 10. They endured with joy, the spoiling of their goods, knowing that in heaven they had a more enduring substance.  
Again, that he saith, [Alderman spiritual blessings.] Doct. 9 We may note, how liberally God dealeth with his children: To give us any blessings, were mercy, 
Dona spiritualia: Essentialia, accidentalia. Essent. in quorum perfectione sanctitatis perfectio consistit: Accident. quae possunt abbess sanctificatione nostra sibi constant, illuminationes pleniores suavitatis, etc.  for we have justly forfeited them all; To give us spiritual blessings is more; but thus to give us all kind of spiritual blessings; yea, as you heard in the last Doctrine, to make every blessing, after a sort spiritual, this is his exceeding bountifulness: He hath given us all things that pertain to life eternal, in the world to come, and to live godlily in this present world, 1 Pet. 2.1. We see great men on earth, do not only give their Heirs earthly blessings, but all kind of earthly blessings, dignity, offices, they take them wives, bestow on them house, land, money, every thing abundantly; thus doth our heavenly Father in things spiritual. To understand it more fully; know these spiritual benefits are eternal, I mean given us for eternity, or, in time performed to us. The first are our Election, Predestination, of which hereafter.  
Now these given us in time are double, such as we have for the present, such as are kept to be revealed hereafter, 1. Pet. 1.3. These which we have for the present, are Positive, such as do confer some good thing upon us; or Privative, such as keep evil from us. God's positive spiritual benefits are inward or outward: Inward, all illuminations, inspirations, gifts of the spirit, all moving and confirming of Grace once received: Outward blessings, Word, Sacraments, occasions outwardly moving us to good, all the gifts of grace in others, by which we are edified, they are our spiritual blessings whom they profit, not theirs only in whom they are received: In a word, every thing which is made to further our salvation, is made in this regard a spiritual outward blessing to us.  
Now the Privative blessings, in not letting temptations come, not come in such strength, in putting them by, in defeating the effect which otherwise they would have, they are above all can be spoken or comprehended.  
The blessings to be revealed in the last time, which respect both the soul and body, for that shall be made spiritual, they are such as never eye saw, nor ear heard: And though we have them not in possession, yet they are ours; we are blessed with them, though we are not yet possessed of them; as an heir hath right to his lands, during his Wardship. Let these then suffice to give you some taste of this bountifulness of God toward us.  
Use 1 The Use is to stir us up to seek to be partaker of this our Father's blessing: Happy are we whom he hath thus blessed, if we be stirred up to cry to him, that we may be partakers of it; and cursed are we who hear such bountifulness of his toward us, if we despise it, not looking after, nor caring for it. Many profane Esau's prefer their pottage before this blessing. If men being capable of great hopes from their earthly Parents should choose a wandering life, not setting by all their Fathers could leave them, would not every one cry out of them as forlorn miscreants? Thus it is with us, we are capable of all kinds of spiritual blessings from our heavenly Father, things so great as never entered into the heart of any fully: If we live like Prodigals, stray from his house, not setting by these things, how woeful is our case?  
Use 2 Secondly, we see the great happiness of the godly man; What if he had not a cross to bless him with? yet he hath in reversion great things; he hath all abundance in hope, though not in hand: A great heir is even accounted wealthy, though during his nonage and Wardship, he is often held to strait allowance; so here, etc.  
Use 3 Lastly, we see their error who seek blessings out of Christ, who is made every thing, in whom all is Amen: Such who seek justification, perseverance, pardon of sins after Baptism in themselves, their own satisfactions in the Church's treasury.  
In Christ:] Doct. 10 Observe lastly, in, and through whom we come to be blessed, 
2 Pet. 1.3. 1 Cor. 1.31.  even in and through Christ our Lord; We are blessed through the acknowledging of Christ, with all things that belong to life eternal, and godliness. Christ is made of God, our sanctifier, justifier, rather, Redeemer. In Christ was the fullness of Grace, that we might receive from him, the Sun of righteousness, and Head of us. We have life begun in us, I mean the life of Grace: Where was it before our callings? Where was the life of us before we were born? was it not in our Parents? Thus this life we have, before it come to be conveyed to us, was in Christ the second Adam, and common Parent of us all. We look for life in the heavens: Where is it? Where is the life of a tree in Winter? Is it not in the root? at the Spring it will be manifested by leaves, blossoms, 
Colos. 3.3.  fruits: so, our life we look for, is hid in Christ our root, as it were; When he the Sun of life and righteousness shall approach to us in judgement, then shall we have that life, now hidden, manifested in us.  
Use 1 The Use of this is, first to let us see to whom we are to give the praise of all we have received, even to Christ the head of us: We have received our spiritual being from him.  
Use 2 Again, we must labour to get more near communion with Christ, seeing he is the fountain, whether should we have recourse but to him? the more we could approach to the Sun, the more should we be enlightened with the light of it. Want of Union and Communion with this fountain, maketh the Grace in temporizers come to nothing, as waters do which have no running spring to feed them.   

Who hath elected us:] verse 4 Now he doth prosecute the Doctrine of God's benefits, which were summarily propounded, and proveth that he spoke by particular enumeration; first, of benefits before all times, which we have so in Christ, that we have them through him; Secondly, of those benefits which we have so in Christ, that we have them also for his sake, & through him, as he speaketh in the 7. verse, changing his phrase, in whom we have redemption, through his blood. The former are two. 1. Election in this verse. 2. Predestination in the 5. and 6. verses. In this verse we are to mark these things. 1. The spiritual blessing, as he hath elected. 2. The persons here said to be elected (us,) 3. The person in whom, (in him.) 4. The time. 5. The end.  
First, to open the meaning of them, and then to come to the instruction to be deduced. First, for Election, it is put sometime for that election which is made in temporary execution of God's purpose, whether it be a separating of men to the state of Grace, which maketh them as the chosen first fruits of the creature, thus it is taken, john 15.19 The world hateth you because I have chosen you out of the world, & thus, 1 Pet. 1. ver. 2 to the elect of the dispersion, seemeth to be understood: or a separating of them to any office or dignity, as Saul; yea, judas might in this sense be said (chosen). But here he speaketh of that choice which God made with himself from all eternity, as is manifest.  
Secondly, By the persons (us,) he meaneth himself, with those Ephesians which he had called Saints and believers, ver. 1.  
In him.] Is diversly construed; first, in him, that is in God the Son, not considered as God-man, Head and Mediator of the Church, but as second Person, God with the Father. Thus all things are said created, in, or by Christ; not that he is considered as Man-God in this work, but because Christ God-Man as the Son of God, God with the Father and Spirit, as that person by whom all things are created But ver. 3. it is plain, he doth consider Christ as we are blessed in him, in regard of both natures, even as he hath God for his God by covenant; In him who hath God for his God and Father, we are blessed.  
Some make this (in Christ) not to be referred to that action of election, but to the end, in this sense; He hath chosen us in Christ, that we should be holy, that is, he hath chosen us that we should be holy in Christ; but besides the harshness, it is impertinent, though a truth; for, his scope is to prove, not that in Christ we are made holy, but that we have this blessing of election in Christ.  
Some take (in Christ,) as if it belonged to the persons elected, in this sense, as he hath chosen us now by faith in Christ, to that foresight of his which beholdeth all things as present, which are to come; but this is beside the scope of this Scripture, which intendeth not to lay down our union with Christ by faith, but Gods electing Christ, Ergo, in him, must needs belong to the action of Electing, not that object about which it is exercised.  
In him.] Therefore noteth, Christ God-man, as the head and first Elect, after whom, and in whom all of us his body (for order of Nature) are elected: so that this phrase noteth the order in which we come to be elected, not the cause of election.  
For the time, there are 3. 
2 Thess. 1.13. 2 Tim. 1.  phrases which seem to note the same thing: 1. From the beginning: 2. Before worlds: 3. Before the foundation of the world. These all may note that eternal love of God toward us; there understand nothing but eternity; but because within eternity God doth foresee the things which are done in time, and therefore though he chose from eternity, nothing hindereth (as some think) but that he might foresee some thing whereupon to choose; therefore this phrase may be extended, not only to respect the actual creation, but the Decree itself of the world's being: to this sense, that he chose his in order of nature, before by his Decree he laid the foundation of the world.  
The end is all one with salvation elsewhere named; for, love made perfect is the formal blessedness we look for in heaven: it is nothing else but the supernatural being and life of a Christian, which is begun in Grace, perfected in glory. The sum of these words more amply is this: Blessed be he who hath blessed us in Christ, with every spiritual blessing: As for example; First he hath with himself set his liking on us, chosen us before others; us, I say, who now believe on Christ, and are sanctified by his spirit; this his Election, beginning first at Christ our Head, and so descending downward on us his members, in him: and this his Grace was toward us before there was any word; yea, for order of nature before his decree did ●ay the foundation of the world, that to which he hath elected being no less than salvation, that glorious life of love, which begun here shall one day be made spotless and perfect before him.  
Now to come to the Doctrine hence to be deduced.  
Doct. 1 First, We see what is a blessing worthy all thankfulness, even this of our election: I praise God always, who hath elected you from the beginning: This is the root, out of which all these blessings grow, which in time we partake; even as the body and bows & branches of the tree issue from the root, and are corn up by the same, Ergo, this is in nature, and in S. Paul's reckoning, before predestination itself. For as first I agree upon this end, I will help a sick man to recover his health, before I determine to send for any Physician: so here, God doth first by election choose to the end, and agree on that in order of nature, before he predestinate means, by which he will most certainly bring to this end. For the better understanding of this benefit, two things shall be briefly opened. 1. What it is. 2. Why God the Father is here said only to elect. For the first, the common matter which doth concur to the being of this benefit, is love; a love which God hath to us to bring us to that life, which is above nature; therefore sometime Gods choosing, is expressed by loving; I have loved jacob, and hated Esau, that is not, yielded Esau that measure of love, which the Hebrews called hating. But there is a further thing in Election, which doth difference it from love, and that is a respect which is in this love, whereby it is carried to some, 
Actio collativa ut intrinserae formalitatis reiectionem cennotans.  before other some; it so loveth some, that it rejecteth other some from having part in it. Deut. 7.7. I have loved thee, and chosen thee. Should God have loved every reasonable creature to life, there had been love to all, but election of none; he who taketh all, maketh no choice of any; therefore God maketh it a different thing; I have loved thee, and chosen thee: Some make this all one with that foreknowledge mentioned, Rom. 8.29. and it cannot be denied, 
Rom. 8.29. Expounded.  but knowledge is often put for love and approbation, and that God knoweth his Church and chosen, far otherwise then other things; even as a man knoweth all his goods and substance, but his wife and children after a special manner: Nevertheless, it may well note, that knowledge which is in order to this action of Gods choosing, whether going before it, or coming after it. If we have chosen any to any thing, we know whom we have chosen, and if we are about to choose any, we know whom we are about to choose: So God doth not only know whom he hath chosen, which knowledge (to our manner of conceiving) 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 go before to our understanding: And this I think the meaning of foreknowledge in that place: Such whom he did foreknow to be the persons whom he would choose, such he did predestinate; and thus that place, 1 Pet. 1. ver. 1. may be more fitly resolved; where he saith, the faithful of the dispersion were chosen, according to foreknowlege.  
Now God the Father is said to choose, not that the Son, and Spirit choose not also, (for if three of us had but one will common to us all, one could not will any thing, which the will of the other two should not also will,) because the Son sustaineth the person of one elected, the Spirit is the witness, sealing this grace to our hearts: As the Father is often alone named in invocation, not that the other persons are not to be prayed unto, but because the Son is considered as the mediator, and the Spirit as the Schoolmaster, teaching us what to pray as we ought, therefore the Father only is expressed.  
Use 1 Wherefore this benefit, being matter of thanksgiving, let us labour to acknowledge the goodness of God this way. We will thank men, even for the good meanings and purposes we perceive them to have toward us, though they have done nothing by us. When David leapt, rejoicing in spirit before the Ark, what was before him? That God who had chosen him, had rejected the house of Saul, from ruling over his people. How should we rejoice in spirit, to think that God hath elected us to an eternal kingdom? from which many, no way our inferiors, are rejected? If any show us common countenance, we do not so much respect it; but if they admit us into such peculiar favour as they will not communicate with any who are not their best beloved, than we do highly esteem it: To be taken unto this riches of grace, this so restrained favour, in which the greatest part of man-ktnde have no part, how should it affect us?  
Doct. 2 The second Doctrine. Who they are, of whom we may say, that they are elect; even such, who have true faith and holiness: As we may know Faith, so we may know Election. If we see in judgement of charity, that any hath a faith unfeigned, and true endeavour of holiness; we may in judgement of charity, say that such are elected. Thus Saint Peter and john, may give the name of Elect, to the members of the visible Churches, to whom they writ: If we know by experimental certainty, or by faith, that any have true belief and holiness, we do in the same manner, certainly know, that we, or they are elected. Thus we may by Faith, know that in every true visible Church, there are some elect of God; because the word teacheth, that where God giveth his word, there are some Saints, whom he will gather and edify; some ground good where he sendeth his seedesmen: Thus we may know certainly ourselves elect, because we may by certain experience know ourselves to have Faith. If I see one put into the office of the court of Wards or into the treasurer's Place, or so; I know that such a man was the man, whom the king had chosen with himself to have 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, unto 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 conceived, but when we see a manchild borne, than we know that such an one was conceived: So when the babe is borne, when the being of faith & holiness are apparent; we may say that such a person, before all worlds was conceived in the womb of God's secret Election. We may know a will secret three ways.  
1. If a man will himself tell us. 2. If he will write to us. 3. If he do this or that, we know then by event, he had a will to such matters, which now we see him execute: So here God may speak by extraordinary revelation, which hath been the privilege of some few. 2. God may make his will known by the ordinary enlightening of his spirit, which is that unto the mind, as a word is unto the ear: We have received the spirit, to teach us to know these deeps of God's gracious purpose towards us, 1 Cor. 2.12. by the letter of his word, that golden chain, Rom. 8.29. If I be sanctified with the divine nature, in which glory is begun, I am justified; if justified, I have been called according to purpose; if called, I was predestinate, if predestinate to means, I was foreknown, as one whom God would choose to the end, even to glory.  
3 When I see myself set a part by God, from the world; the event doth tell me, God chose me from amongst others: When I love God, come out of the world, choosing him as my portion; then I may know he hath loved me first, and chosen me, even as I know a seal hath been set there, where I behold the print of it. One may object, that God only knoweth who are his? Ans. God only knoweth by himself who they are whom he approveth for his own, but with this, may stand the knowledge of such to whom God revealeth it; as none but the Son knoweth the Father, & such to whom the Son revealeth it. 2. God only knoweth his celectively taken, that is, the whole university of his chosen; no mere man nor creature, doth in this sense know who are Gods. Obie. Can we know that we have true faith & holiness, we might know our Election, but we cannot; for many who have them not, think they have them; many who have them in some sort, fall from them; many who have them, so as they shall not fail, yet may miss in judging of their estates, as Peter; If all should forsake thee, etc. To this I answer; First, though a man dream he eat, or be in this or that condition, and be deceived; yet a man who is that or that waking, doth know it, and is not deluded: So here, though the dreaming man, who is a sleep in sin, may mock himself; the man who is awake and walketh with God, is not mistaken. To the second, I answer. Many who have temporary graces, fall from them; but this letteth not, but a man who hath that grace which maketh the heart honest, may know that his grace shall abide, and is such as shall be accompanied with perseverance: Because some think counterfeit money good silver, it followeth not, but that we may know that which is good, from that which is otherwise. Finally, though a true sanctified man may be deceived in judging of his measure of love or strength, it followeth not, that therefore he cannot judge at all truly of his estate. I may be deceived in judging how wise I am, how strong, but not in judging that I live, have sense, move; so it was with Peter. But this is by the way.  
Use 1 The Use of this Doctrine is to let us see, that we may come to know our Election. If we find that our hearts have that faith on Christ, by which they are purified, he who may know he hath that faith, which is the faith of the elect, he may know he is elected also; Wherefore let us strive to make our election sure. We will dive into the affections of men, we cannot be at rest, till we know how they are minded toward us. What beseemeth a child more than to labour, that he may know his father's goodness to him? We should seek to God to witness to us by his spirit this grace, to make us understand it, through the word; we should try our faith and sanctification; this is the counterpane written out by the original copy, that will of God within himself, choosing us to holiness. The want of this pains maketh some that they come to call in question God's love, election, yea, whether ever they had grace, yea or no. Should any corporation choose us to any place of dignity & profit, we would quickly learn it, and if we had but an inkling, we would not rest till we had found the whole matter. I would faithful souls were as wise in this matter.  
Use 2 They are hence rebuked, who think that those that are elect, cannot be known, that it is presumption to go so far: But shall we give thanks, as Paul doth, for that we do not know? besides, are we bid to believe the Gospel, a part whereof this is? we must not be proudly arrogant, to think we can search these things to the full; for to see things unvisible, and search things unsearchable, are a like unpossible: We must not therefore be arrogant above that is written, nor yet unthankfully negligent, so far as to neglect that which is written for our instruction.  
In him.] Doct. 3 Observe, in what order we are chosen: This grace of election beginneth first with Christ our head, and descendeth to us in him; it noteth the order, in which we are elected, not the cause of election; we must not think that we are first elected, and that Christ then by occasion of our fall is elected; no, he is the first begotten amongst all his brethren, having the pre-eminence; He was sealed, and set a part to be the Prince of our salvation, to the glory of grace, before (for nature) that we were elected; He was foreknown before the foundation of the world, 1 Pet. 1. The wise providence of God doth dispose every thing, so much more principally and timely, by how much it is more excellent: Hence it is, that it doth not think of electing & predestinating us, who are as a body, and come by occasion to think on him, who is the head afterward. 2. We are predestinated to be made like unto him: Now that master picture and first pattern is before that which is drawn by it, and done after: Christ was the chief pattern of the election of grace; And look as it were an unnatural thing for the feet to come forth of the womb, before the head; So for us to come forth of this womb before our head, to me seemeth very preposterous; yet I say, though he is first chosen to that glory which became him as a head, he is not the cause why we are chosen; Even as the first Adam is not the cause why God did love one, so that I should be a man, and have this natural life and being, though in and through him I come to have this being: So Christ is not the cause why God would have me, rather than others, have this being and life above nature, though I attain to, and receive this being in him, for his sake, and through him. The love of God as immediately cometh from himself to me, as to Christ; this love whereby he would have me to receive supernatural life and blessedness with himself. But here two weighty Objections are to be answered; for hence two erroneous conclusions are inferred, in this wise; Object. 1 The first proveth that we, as elected, are now considered as fallen into sin. Those who are chosen in him, whose promise and exhibition cometh in after sin, they are considered as now in sin, before they are chosen: But we are chosen in him, etc.  
Rep. The first part is not true, as which presupposeth that things are in God's intention in the same order in which we see them in execution: Things in their material existing have one order, in their intending another. I want a house to dwell in, I must hire or build one, I cannot get any let to me, say I; well then; I intent to build me a dwelling house, I cannot without workmen; I intent in the third place, to hire Carpenters and Masons, but because my workmen can do nothing without matter, hence I decree to prepare stone & wood: Now in executing, I first set stone and wood the matter, than I hire workmen, than I raise the frame, than I enter and dwell in it. In order of material existing, Christ is revealed, promised, exhibited after sin, but he was intended before sin; the Apostle reckoned the order in which things exist, 1 Cor. 3.22.23. the world, you the Elect, Christ, God: but he giveth us to understand the order of intention: first God intendeth his own glory, than Christ, than the Church, than the World: He who is elected and foreknown to be a Lamb taking away sin, a mediator redeeming from sin and death, he is elected himself after sin foreseen, and by consequent all in him; But Christ is so foreknown 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 save his chosen from sin, before he decreed or ordered that they should fall into sin: It is no ill providence to prepare my salve before I will let my child out himself.  
But some may say; If God do first appoint Christ to redeem from sin, than he must procure the being of sin, and so be the author of sin: Beside that, this were nothing but to break one's head, that I may after heal it. To this I say, that it is good that sin should be (as Austin saith,) and that which is good, so far as it is good, God may effectually procure it. 
Praecipiendo & movendo, non quiescendo consentiendo.  He is said to be the author of those things which he commandeth, and worketh, moving the heart by habits which himself infuseth, Ergo, cannot be said to be the author of sin. If a man make a gash to prove the excellency of some healing balm, I see not why God may not prepare and give way to the sinful fall of his creature, especially seeing he knoweth how to mend better than his first making.  
To the second part of the reason might be answered: that Christ was not primarily, and immediately chosen and predestinated a Lamb, a Mediator of redemption, but a Head and Prince of salvation, who should save all, to the glory of Grace. Now being chosen to this end, he is by force of this, he is chosen upon sin falling forth, to be a sacrifice, a Lamb taking away sin; for he who is chosen to the end, is chosen to the Means.  
The second thing hence inferred, is that foresight of Faith, and perseverance in it, as a necessary condition, before we can be elected.  Such who are chosen in Christ, such are now foreseen believers when they are chosen, for none are in Christ but such as believe: But we are chosen in him, etc. 
The first part of this reason is denied, with the proof of it. There is a double being in any thing, 
Virtuali continentia. Actuali in existentia.  the one in virtue, the other in actual existing: In the root of corn there is blade, ear in virtue; but in harvest time the ear and blade are as it were actually, having their existence in & with the root: So we are two ways in Christ; First, in virtue, inasmuch as by force of God's Election we shall in time have life and being from him. Secondly, when now by faith we come actually to exist in and with him, who is the root of us. Now the first being in Christ requireth not faith, but the second: the first being here to be understood.  
To the second part we 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 object 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 us in him, viz. jesus Christ, myself, with you. Thus we might here take occasion to discuss these two great questions.  

1. Whether man as now fallen, be the subject of election,  
2. Whether Election is of such who are in God's foresight faithful.   
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 we are beloved in Christ as our head, we may gather our happiness. O how firm is that conjunction which is begun in such a head, who is God with God, blessed for ever! If Kings bear good will to some family, if his love begin in some chief one who is with him at Court, as his special favourite, it is so much the firmer to all the rest of them. Thus here how firm & sure is his love to us, whom he hath loved to life in Christ our Head, and eldest brother, who is his natural Son, from whom it is impossible that his love should ever start? and when it is sure to the head, can the body be forsaken?  
Doct. Before the foundation of the world:] Observe what ancient love the Lord hath born us in Christ: it is not of yesterday, but before all worlds, that his love rested on us, electing us to salvation, such as should stand with the praise of his glory, 2 Tim. 1.9. There is mention of Grace given us before all worlds, joh. 17.24. Make it manifest that thou lovest them, as thou lovedst me before the foundation of the world. I have loved thee with an everlasting love, saith the Prophet. Earthly men will purchase to themselves and heirs, when it is but a possibility whether they shall have heir of their body, yea or no. Again, they will show their care of posterity while yet they are unborn, by making sure intayles: But our Father of all the Fatherhood in heaven and earth, doth when we were but possible creatures before him, love us to this end of supernatural blessedness: for, by this phrase I take not only eternity, but the degree of order in eternity, is noted, that for order, before the being of the world was willed by him, he did show us this grace of choosing us to life. here therefore is fit place to consider of that question; Whether God foreseeth man as fallen, before he elect him. The question I should answer negatively, but in determining of it, we will consider; 1. The arguments which affirm it. 2. The reasons which deny. 3. We will show what we take to be the truth in this matter, answering the arguments which are here propounded to the contrary.  
1 First then the execution is urged, to prove our Election after sin.  
Those whom God (now fallen into sin) justifieth, saveth, and condemneth, those now being in sin, he chose to save, and decreed to condemn.  
But God saveth and condemneth men now fallen into sin, Ergo.  
2 Those who are chosen out of mercy, and reprobated out of justice, they are now foreseen in misery by sin.  
But our Election is out of mercy, and reprobation is out of justice. Ergo.  
3 Those which are not, or have not any way being, they cannot be elected or rejected: But before Decree of Creation, men are not. Ergo. The first part is plain, that which hath no being, can have no affections, that cannot be thus, or thus, which is not at all.  
4 That which maketh God first decree man's rejection, to the glory of his justice, before his being or corruption is considered, that is absurd.  
But this Doctrine of choosing and reprobating before man's fall doth so, Ergo.  
5 That which maketh God to create mankind 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 do worse than annihilate his creature, cannot reject it to the glory of justice. God cannot do worse; for he gives it but being, Ergo can do no worse, then take away that he giveth it, Ergo.  
7 Such who are chosen to salvation through faith and sanctification, such are in sin: But we are chosen Ergo.  
8 Such who were all alike loved in Creation, amongst such was no election nor rejection: but we are all alike loved, received like favours, had all life alike offered us.  
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 have mercy glorified in some, and justice in other some, doth impose necessity of falling, Ergo.  
These be the chief reasons which I have observed for the vouching our election to be both after the decree of creating us, and permitting us to fall into sin: Now then let us set in equal pareill the arguments which show that Gods electing of us cannot be after the consideration of our creation and fall.  
1 That which is a mean by which God bringeth some to salvation, unto the glory of Grace, and others to glorify his justice in deserved punishments, that is after these ends decreed. But the permission of the fall is used by God as a mean. etc.  
The first part is plain, for the ends must be in nature, before the means to the end; The second part may be thus cleared: We see some by occasion of the fall saved, to the glory of mercy, which without the fall they could not have been: Had Adam stood, it is manifest that justice should immediately and properly had the glory in all our salvations: for we should have lived according to Covenant; Do these things and live in them.  
Again, that sin, in whose punishment justice doth glorify herself, the permitting it could not but be a mean; but the punishment of Adam's sin lieth unremoved on all unpenitent and unbelieving persons; for we are by nature the children of wrath, and God's wrath abideth on him who believeth not; abideth, I say, intimating that the wrath is not first inflicted upon unbelief, but further continued; whereas, could we by faith come to God, he would be reconciled. That which some object that the sin of Adam, not as it was contracted by him, condemneth any, but as it is continued by our unbelief; this is nothing to the matter. For first it is false that many remain not in the death of sin and trespass, in which by nature they are conceived. Now these who have the punishment of that sin never removed from them, must needs be under that sin once contracted by him: And though the latter part of that exception is true in this sense, that by reason of unbelief that sin hurteth them, which otherwise would not; yet in this sense it is not true, viz. unbelievers are only condemned for that sin of unbelief, not for that sin they sinned in Adam also, and other actual transgressions. But whither as first contracted, or after continued, it condemns; This is sure, that unless it may be verified that the sin doth not by any means stand on any man's score, so as to be condemned for it, that it must needs be yielded a mean whereby justice is glorified in the just revenge of some.  
Argument. 2.  

No word teacheth that God had any other event; for do this & live, doth not prove that God propounded to attain this as his end, that we might all live, 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.  Either God had no end in making his creature, or this end, which now he compasseth, or some other which he hath not attained.  
But he could not be without his end in making him, nor have any other end, which he hath not attained.  
The first proposition is undoubted: the second is as clear: for to have no end in working agreeth not to God, a wise and understanding agent; to have an end and not attain it, standeth not with his blessedness; for to have a primary principal end, which one affecteth, is more blessed then not to have it. Again he whose providence is so perfect that no inferior cause can default beside his intention and permission, his end cannot be disappointed: Now it is plain that no instrument can default further than he intendeth, it shall and chooseth to permit it; for if any defect befall an instrument which the Artificer chooseth not, his work is troubled, and it argueth ignorance or impotency in him that so worketh.  
Argument. 3.  
Either God did by his antecedent providence propound this end, or he cometh to it by occasion of some event.  
But he doth not come to this end of saving in Christ by occasion.  
First this after-providence is imperfect, not beseeming God; when one, after a thing is fallen out, maketh the best of it, and is rather post videntia then providentia.  
Secondly, this maketh God use a more imperfect providence about his most excellent works, and come to that, besides his primary intention, which is far more glorious than the first end could have been intended.  
Thirdly, This maketh God, like men, to do as he may, when he is hindered from that he would.  
Argument. 4.  
That which doth take away the unsearchable mystery of Election and reprobation, is not to be admitted.  
But to choose, reject, after the fall, doth evacuate this mystery.  
For though God deal diversly with men now in equal condemnation, yet the justice of this fact is apparent; for God may punish with death, or make that treason, trespass, 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 have willed ineffectually some other end.  
God's will were not omnipotent, should it not effect what ever it willeth; God velle, is posse; neither can he have a conditional will; I will give my creature life, if he keep this commandment: For, either he must suppose that his creature must do some thing which he will not make him, and then he were not omnipotent; or think that he will make him do that thing, and on doing it give him life, and this in effect a will most absolute; or he must know that he neither will, nor can do it, and yet will this on a condition which he doth see impossible; and this were frivolous.  
Argument. 6.  
That which maketh God look out of himself, for determining his will: But to elect and reject after the fall suspendeth that determination of his will on qualification foreseen in the creature, Ergo.  
The first part is manifest; For it maketh him not having all sufficiency in himself, and as it were imperfection in his understanding, to go forth of himself, seeking knowledge from things without him, as we do; so is it for his will to look at things without himself, that thereupon he may determine his will.  
Argument. 7.  
That Election and reprobation which are shadowed in the persons of jacob and Esau, that is the true election and reprobation.  
But election and reprobation of persons, yet not actual existing, but in some kind possible, of persons without merit, or demerit, are shadowed forth, Ergo.  
Argument. 8.  
That election and reprobation, which make God a Potter framing his clay from his mere pleasure, to contrary ends, of honour and shame, that election and reprobation are of man before his fall?  
These latter reasons do more sway with me, and seem to me far more unanswerable. For I cannot see, how God can be thought to have had other ends without many absurdities, as for example; 1. Without holding he may suffer defeasance in the intentions he purposeth, and by his providence endeavoureth.  
2. That God is mutable, going from one intention to another; and that his will is not effectual in every thing it willeth; that his will doth on foresight of some thing, in the creature determine itself to that, to which of itself it is not determined.  
Secondly; I hold that the surest way tracing truly the order of things in God's intention, is to mark well the existing of them in execution. Now we see first the world was made. Secondly, man, and so Gods chosen were brought forth in their natural being, holy, blessed, capable of life, if their wilful defection hindered not. Thirdly; They were permitted to fall into sin and misery. Fourthly; They are by Christ delivered from this misery, being called, justified, glorified. Fiftly; Christ glorious, as a mediator & Saviour of Gods chosen, to the glory of grace or mercy. Sixtly; God his mercy glorious, who chose and predestinated Christ, that he should be made every thing to us. In intention, than this order is to be kept. 1. Himself, or his glory, in the manifestation of his mercy. 2. The glorifying his Christ with supernatural glory. 3. The bringing us to supernatural being and glory with himself, through Christ. Now because he may bring us to supernatural glory, to the praise of his grace and mercy, either by keeping us from misery, or permitting us to fall into sin and misery, and restoring us out of it to more blessed estate then ever, it is plain, that he purposed so to work by his permission, that we should wilfully, through our own default, run ourselves into sin and misery. Now because such whom he will bring to supernatural life and being, must first have natural life and being, 
1 Cor. 15.46.  and for that, man must first be natural, then spiritual; and because that which he purposeth to permit to fall into sin and misery, must be holy and happy, Ergo, he purposeth to make man, to make him holy, not knowing any misery. last; because he that will have man thus made, must have some fit place, fitly furnished, in which such a creature might be placed, ergo, he decreeth to make this world which we behold. Wherefore approving the latter arguments; I will come to answer the former, and so pass from this question.  
To the first Objection.  Such as men are when God executeth salvation, such he elected or decreed to save. 
If this proposition be understood in this sense: Such men are foreseen, when now God chooseth them to salvation, it is false; for it maketh God's election find such as it doth take, fitted to salvation, and not make them such as are fit, by means predestinate. For this reason proveth a man not only foreseen in sin, but foreseen as persevering in faith, before God's decree to elect him to salvation; for in time, such only are saved who persevere: It maketh God's decree choosing some persons to this or that end, presuppose every thing which after cometh in, before the end be attained: But in this sense, such whom God saveth in executing salvation, such be elected to salvation; In this sense I say, he elected those, who should become such and such, by his predestination, not those who were foreseen such before his election; in this sense it is true, and inferreth nothing against our assertion. The reason why this latter is true, being this; because God choosing any to the end, doth choose him to the means also.  
But they Object, either he must choose to save such as now in time he saveth, or this execution differeth from his decree; but it doth not.  
Object. 1 I answer, to the first part of the reason, the consequence is faulty, because it reasoneth falsely from a part of the decree, as if it were the whole, in this sense: God considered not these, such and such, when he elected them to salvation, as they are, when now they are saved, ergo, his Execution differeth from his Decree: Whereas they should reason; Those whom God neither foresaw such when elected them, nor predestinated to make such as now they are when they are saved; those are saved otherwise then God decreed, for the decree of God is as well of the means, as of the end.  
Object. 2 To the second, I answer; The first part is false, and the reason of it is, viz. that mercy and justice can do nothing where it seethe not sin and misery; for mercy may work where there is possibility of misery, either by preventing the entrance, or by decreeing to save and deliver from that misery, which by permission shall befall the creature; and though revenging justice cannot by way of execution; yet I see not, why God may not out of love, to the glory of his justice, pass by some, intending to glorify himself in their just punishment; for what show of injustice is in this act of God most just, I intent to be glorious in the just punishment of such and such? It is one thing to make a just intendment, another thing to make an unjust execution. It is answered to the second part; that Election is out of grace, 2 Tim. 1. Paul saith by Onesiphorus, the Lord show him mercy in that day. In divers respects the same thing called by different names. And whereas it is said, that rejection or reprobation, is an act of justice; it is denied, seeing it is an act of God's dominion, liberty, or holy self-love, whereby he loveth the glory of his justice in the manifestation of it, rather than a formal act of justice herself; as likewise, the permitting the fall, was not one act formally from mercy or justice, but by wisdom and providence, making way, that both mercy and justice might exercise their proper works about the creature.  
Object. 3 The first part is not true, look as God may call the things that are not, and love some things possible before other, so far as to give them being, not other: So he may elect or reject, even a creature, as it is but possible in his sight.  
Object. 4 I answer; It is as much absurdity, as to set down the end with myself, before I consider the mean which leadeth unto it; or to appoint the end why he maketh his creature, before he go about to make.  
Object. 5 The second part of the fift argument is denied; that which is free in the first rise, is free, though it be now necessarily performed: God giveth a true persevering believer life, and that necessarily, for he cannot deny himself, and yet he doth it freely, in regard he passed his promise freely.  
Object. 6 The first part is false, viz. That he who cannot execute worse on the creature than annihilation, cannot so dispose of it, that worse will at length befall the creature than annihilation; For Gods making the creature doth give him right, not only to annihilate it, but to use it to the utmost, that lawfully may be to his glory. Now to pass by a creature in regard of grace no ways due to it, and to decree the glory of his justice, in the just deserved punishment of it, hath no appearance of injustice.  
Object. 7 The former proposition is not true; It is enough, if by God's decree of permitting sin, they may become sinful, which is the truth; For God did by his decree of permission shut up all in sin, that he might have mercy upon all.  
Object. 8 The assumption is denied: The effect was alike by creation, but the love borne to some, in regard of life eternal, was not yielded to othersome: the event doth tell it a loud; for why, on the like fall and misery of all, doth he show such riches of grace to some, above other some? Certainly because before the fall, he had loved them to life: Hence it is, that all the grace showed after sin, is but an Epiphony of that love which God did bear before the fall.  
Object. 9 To the last. I deny that God's decree of permitting sin, doth take away liberty in sinning. While God's decree did not take away his judgement, but that he did work by counsel, and think the thing such as he might do, or not do while he sinned with this judgement, he sinned freely, though never so necessarily. If Gods decree to permit a sin, doth not bring on of necessity the being of that sin, then if God permit or deliver a sinner to sin, & no sin follow. But this latter is most absurd; for God might have his action made frustrate, and when God giveth a man paenaly up to sin, it should be in the creatures power whether God's judgement should be executed on him, yea or no. Thus having discussed this question, we pass on to the last circumstance: The next end of our election.  
Use 1 The Use of this Doctrine is, first to endear this love of God to us: We see in human loves, if one have of 20. 30. of 40. years, borne us good will, this circumstance of antiquity, doth make it more respected of us. How should we account of this love, which before all worlds, the Lord did bear us, accordingly as he hath manifested the same in us who believe.  
Use 2 This doth give us to consider how constant the Lord's love is; As we find it in time, so he did intend it towards us from all eternity; Thus he goeth on, not only within himself, but towards us, without any alteration or shadow of change: and thus he will do; for whom he once loveth unto life, he doth love him ever, as Christ speaketh. We do feel changes, but look as the Sky is variable, the Sun in itself being no whit changed; thus the effects of God in us vary, though himself in his affection (if I may so speak) is immutable toward us.  
Use 3 Lastly; We may hence gather the freedom of God's love, choosing us to life; things which are not, cannot have virtue of causing this or that: When we were not, ne yet had done any thing, before all worlds, we were chosen by him, ergo, Saint Paul, Rom. 9 saith, God chose jacob before he was, or had done any thing, that the election might be according to free purpose; and Saint Paul 2 Tim. 1. saith, that we are saved, not by works, but according to grace given us before all worlds; whereas merit of works, and grace given us before all worlds, are opposed. If any say that Paul excludeth works then present, when God electeth, it nothing hindereth but that he might from eternity foresee works whereon, before all worlds, he came to elect. This is but an old Pelagian evasion; for Paul speaketh against all works which stand not with free grace in electing. Now works meritorious, foreseen, are as opposite to grace, as works meritorious really existing. If I do any thing for reward, which I see will befall me, it is as ●arre from being done freely, as if it were done on reward beforehand received.  
Again, he cannot choose on works foreseen, because he cannot see any to come, which he doth not first predestinate that they should be; Now then, for him to choose on foreseen works, is to say that God first predestinateth, and causeth such whom he will choose to have such and such works, that after he may choose them; which is to turn the Cart before the Horse. This frank love of his can never be enough extolled. If a man of eminency choose to him for wife, some woman, who hath neither dowry nor friends, ne yet hath beauty or breeding extraordinary, the part is marvelous in our eyes: But well may we wonder at this fact of God, who when we were not, ne yet had any thing which might commend us, did freely set his liking on us and love us to life. But of this more in the next Doctrine.  
Now we come to the last point, to be observed in this Verse; to what God hath chosen us: That we should be holy, and spotless before him in love.] This end is all one with that otherwhere named, viz. Salvation. Who hath chosen you from the beginning, to Salvation, through faith and sanctification; that is, to be entered by belief, and the first beginning of it, the sanctification of the spirit. And here three things are to be marked. 1. The state of perfection which agreeth to the life whereto we are chosen, that we may be holy and without spot. 2. The circumstance of person in whose presence we shall live this life, before him. 3. The life itself, which is as it were the subject of this perfection in love. A little to insist in the explication of this clause, because it containeth more than is commonly marked.  
Holiness is put sometime for all, or any sanctifying graces of God's spirit which make us holy, 1 Thes 4.7. 2 Cor. 7.1. Sometime it is put more particularly, either to note a virtue which inclineth us to do in such manner as beseemeth both the presence of God and ourselves, who are Saints by profession; or a state of purity and perfection, to which we come in virtue, and this life of love which here is begun in us; thus when Christ saith, Blessed are the poor in heart, he doth not so much note any singular virtue, as a state to which some here come above othersome in virtue: and thus I think it is taken here; both because these words do signify a state of Christian perfection, and because here is Love expressed as the subject: the life in which we shall attain this perfection. For that second circumstance, those words (before him) do note sometime this presence of God, which we have here in state of Grace by sight, Luke 1. But here it doth directly signify that presence which we shall have of God, when now we are brought to state of perfection, when we shall walk by sight, and see him as he is. Lastly, when he saith (in Love,) he noteth that supernatural life, in which we shall be brought to this perfection; as if he should have spoken more largely.  
Who hath chosen us, as who should have that supernatural being and life of Love, yea, that we should grow to such a state in it, that we should be pure or holy, without the least spot, and that in his glorious presence, whom we shall then see as he is.  
Three things then here offer themselves to observation. Obs. 1 1. That God hath of Grace, chosen us to that supernatural life of love, which is to be perfected in the heavens. Obs. 2 2. That he hath not only of grace chosen us to this life, but to the perfection of it. Obs. 3 3. That he hath of grace taken us to have this perfection of life to his own glorious presence. To handle them briefly in order.  
1. First for the former, S. Peter saith, the faithful was chosen of God, to the sanctification of the spirit, that is in effect, to be made partakers of a Divine nature; and when we are said chosen to salvation or glory: This is chief perfection of Love, which doth make the soul glorious, even as whiteness maketh the wall white: thus God hath loved us, that we should not only have such a life of God given us in the first Adam, as was due to our nature, and created together with it, but such a life as is both for kind and degree above all that nature created did know, the root whereof is that second Adam, Christ jesus. Look as all of us who have this natural life and being, which now as men and women all of us have, we were loved of God, so far, as to receive it in Adam, and be brought to it through him, and look as all that shall be borne to the end of the world, and be in time, men and women, were loved of God, and chosen as it were, that they should in their times have the nature of man: so here we who now have this life of God live, and all that ever shall have the holy life which the spirit of God worketh in the hearts of believers; we and they were from eternity chosen, that in time we should have it derived and propagated through Christ. Now this is to be marked, that being chosen to have this holy love, the Divine nature, we are chosen to faith also; for look as all who are loved to the receiving of this natural and bodily being and life, are together chosen to this, that they shall be borne of Adam, and have a natural nativity from him: so all who are chosen to have the being of holiness and love, are together taken to this, that they shall have a supernatural nativity from Christ; that is, they shall be brought to believe: He that believeth is borne of God, 1 john. 5.1.  
Use. 1 Let us then first recount his wonderful love to us, whom his spirit hath in any measure sanctified, and made us to partake in that Divine nature which cometh from Christ, we deem it his favour, and worthily, that he hath made us Men and Women, not Toads, or Creatures of such vile being: but how much more are we bound to him that he hath made us Christian men, and not left us to such a state in which men shall come to worse pass than if they had never been.  
Because God doth not raise all who are dead, nor give all sight who are blind, therefore we think them to have found great favour whom God did choose to this, that he would restore their sight, though they were borne blind, and raise them to life, though they were dead: But what love hath he showed us, in choosing us whom he would make light, when now we were darkness; make to live when now we had been dead in sins & trespasses? for this we have to thank his gracious pleasure; For as his will is the chief cause why one is poor, another rich, one in excellent state, another in vile condition, so here; why one is left in that miserable estate into which sin hath brought us, others delivered from it.  
Use 2 Secondly, we see here how they take this Doctrine, who think it maketh men licentious, and giveth them leave to live as they list; for all that are chosen of God are chosen of him to this, that they should be holy in love, and therefore such as resolve to go on in unrighteousness, they may fear lest the sentence be thundered out against them: Depart from me ye workers of iniquity, I never knew you. Nay there is no more effectual argument persuading Christians to sanctification, than this of our election; Now as the Elect of God put on meekness, Colos. 3. If we hear that we are chosen to any place or condition on earth, which is beneficial, this, that we are chosen to it, maketh us ready, and stirreth us up to get possessed of it.  
Use 3 Thirdly, we see here that God doth not choose because of faith and holiness, and perseverance, foreseen; seeing he chooseth us to these things, these things follow by force of his election, and therefore cannot be the cause of that which is before them: for every cause must needs be before that it causeth.  
Now here is fit place to consider of that question; Quest. Whether God in foresight of belief and perseverance in faith and holiness, do choose us to salvation? I will discuss the question after the former manner, in which I will propose divers Articles.  
First, than the Arguments affirming, which I have observed are these.  

1. They who are chosen in Christ, are chosen on Faith foreseen: But all the Elect are chosen in Christ, Ergo.  
2. Such whom God doth adopt and save, such he decreed to adopt and save: He adopteth and saveth believers, etc.  
3. On what condition God offereth life, upon that condition foreseen, he chooseth to life. But he offereth life upon believing.  
4. If God choose not all on condition they will believe; then some are bound to believe a lie; for they are bound to believe that God will save them: But we are not bound to believe a lie, etc.  
5. If God chose some to salvation before faith and perseverance foreseen, than he loveth some to salvation, whom his wrath followeth to death at the same present: But God's anger to death, and love to salvation, cannot take place at once, Ergo.  
6. If God cannot choose any in particular, before some general conception, that such and such who believe, shall be chosen, than he chooseth not but on faith foreseen: But God cannot, etc. For, we prove in our understandings, that we do things in particular, according to general conceptions within our mind.  
7. That which maketh God choose persons to life which are not eligible, is not to be admitted: But an absolute election without any foresight of Faith doth so.  
8. The Scriptures say we are predestinated and elected according to foreknowledge. Fly lusts of youth, etc.   
The reasons for the denying part are many: To leave such named before, which are common to this question also.  
1. This electing on faith foreseen, maketh God go out of himself, looking to this or that in the creature, upon which his will may be determined to elect. Now this is against the all-sufficiency of God; for as if he should get knowledge from things as we do, it were an imperfection in his knowledge; so in his will, if he must be beholding to something in us, before it can be determined: Besides, it maketh God intrinsically changed, now in suspense touching that wherein after, on some sight, he cometh to be fully determined. I will choose this man, if so be he will believe; I will upon foresight of my condition absolutely choose him.  
2. That election of persons, which hath annexed to it a decree, preparing faith and justification for the persons that are elected, that is of men unbelieving: Those who being elected are predestinated to have faith wrought in them; those are considered without faith, as now they are elected, Rom. 8.39. These four and five Verses of this Chapter.  
3. If God decree to elect none till he doth see them believing with perseverance, than he doth decree to give faith and perseverance, before he doth decree to take, or ordain to life. But this is absurd, for God should decree to that, by which as a mean he cometh to elect, before he should decree to elect. Let the Arminians tell us what is God's end in decreeing to give this man faith and perseverance, if not that he may choose him to life. If he have this end in decreeing to give faith, he must needs intend the election of this person, before he decree to work in him effectually faith, with perseverance: Beside, the Scripture saith, so many as were ordained to life believed.  
4. That which maketh God choose us, when we have chosen him, and love us, when have loved him first, is contrary to Scripture: But if God choose us, when now we have held the faith and love of him to the last moment, he doth choose us after we have chosen him.  
5. Christ saith, we hear or believe, because we are sheep; This saith, we are sheep or elect, and ordained to life because we believe.  
6. From this verse: That to which any action tendeth, as an effect, that is after the action itself: But this eternal election tendeth to this, that we should be pure in love.  
7. That which standeth not with the freedom of God's will, yea, of his mere will within himself, that is not to be endured in election: But a condition qualifying the person, maketh God's election not merely from his will.  
8. Had faith, sanctification, works, been the condition on which we were elected, it is like Saint Paul would have thought on them, Rom. 9.11. But he findeth no such consideration, in which reason might stay itself, but exclaimeth, O the depth! etc.  

Deut. 7.7.  9 That which Israel's election doth typify, is not an election on foresight, or any worthiness. But ours is typified by it, ergo.  
10. That which Austin retracted, as coming near Pelagianisme, is not like to be orthodox; This he did so.  
First; The latter arguments persuade me fully that God doth not elect upon any thing foreseen in us, 
He decreeth on this condition, though he seethe that neither they can do it of themselves, neither is he minded to work it in them: if the first, than God were not omnipotent; if the latter, he should decree foolishly upon that he saw impossible; if the second, it is all one with an absolute will.  which should move him to this action of electing of us; God cannot have such a conditional decree: I will elect all, if they will believe: For he must either think, they can do this without him, and then he were not an omnipotent, or that he would give them effectually to believe, & then it is all one with an absolute will; as for example: I will elect to life such as shall believe, I will give these belief with perseverance, and will choose them to life, having thus believed; this is all one with this decree we maintain: I choose these to life, and decree to give them faith and perseverance, by which they shall be brought to life; they are alike upon the matter absolute; Only the former maketh God to decree the giving of faith, that he may decree election: This latter maketh God decree the giving faith only, for obtaining salvation, to which we are elected.  
Secondly; I say, he that can make us fit to any end he chooseth us, may choose us to that end before he order his means to bring us thereunto. Arminius will first have him make us fit, and then decree to choose us to life; which is to set the Cart before the Horse; to predestinate means before the end be agreed on; to set predestination before foreknowledge and election.  
Thirdly; This proposition; God hath chosen us to life, believing and persevering: This is true in this sense, we are chosen to life, to which he will bring us, through believing; But if it be referred to the action of choosing; in this sense, God doth choose us, when now he doth see us believing, that we should have life; it is not true, nor agreeing to those Scriptures: God hath chosen us to salvation, through sanctification and belief; God hath ordained us to obtain life, through jesus Christ.  
These three Conclusions praemised: We will answer those Arguments propounded for the contrary, and so proceed. For the first; see that which is before answered on these words, in Christ: viz. That God chose us being in Christ virtually, not actually.  
Answered. 2 To the second; If each part be rightly taken, all may be granted, and our cause nothing hurt.  Those persons whom God saveth and adopteth, thus and thus qualified in time, those he did decree, when they were made such by force of his predestination, to adopt and save. 
This conclusion is true. God did decree to save certain persons, by working in them effectually faith and perseverance. But Arminius by decree, understandeth the decree of election to life, as it is distinguished against predestination, which is the decree of means, whereby the chosen of God shall infallably be brought to life. Now the first part of the reason thus limited, is false: Such whom God saveth, such he doth foresee them in his Decree of electing them to salvation; for this taketh away all predestination of means, serving to bring the Elect to life, and presupposeth falsely, that God cannot choose any to life, whom he doth not find or foresee as actually fitted then when he doth choose them; whereas he may choose, though never so unfit for the end, if having chosen us he can make us fit; for our unfitness for the present, to the end, doth not make us unfit for God's election: as for example, I may choose a pen to write, which never so faulty for the present, and unfit to write with, while I know I can mend it, and make it fit for this purpose.  
I answer thirdly. Even of the decree of Election, this is true, if rightly taken, viz. Such whom God saveth in time, such he elected to salvation, such now when he was in electing them; this is false: Such he elected, to wit, becoming such through his election, this is true: The first presupposeth in God's foreknowledge an antecedency of faith, before the act of electing: The latter, a concomitancy of faith, in the person chosen to salvation, and that by force of God's electing: For election doth choose men as well to means, as to the end; and these decrees, though diversly named, and in our conceits different, yet they are one thing in God.  
Answered. 3 To the third, I answer; That the first part is false; for it presupposeth that whatsoever 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 unto life: Say I have twenty pounds a year, which I may give to any I shall choose, and that my will is, none shall have my Land, but he shall pay forty shillings a year, to the use of certain poor whom I shall design; having many good friends, I choose one amongst them all, who shall have my Land, paying to such poor I name forty shillings a year: In this example, his paying forty shillings yearly, is a condition on which he hath the Land, not any condition moving me to choose him before others, to have my Land: So God chooseth such to salvation, upon condition they believe; this condition belongeth not to the action of God choosing, but to the terminus to life, to which we are chosen. Would they prove that God doth choose to life on faith, they should reason thus.  
Upon what condition God offereth life, upon that he chooseth.  
But on condition of our faith, he offereth to choose us with this eternal election, Ergo.  
But we see the second part of this reason would be evidently false; for in what Gospel is it written, believe, and thou shalt be elected? Lastly, I answer, that we cannot gather the decree of God within himself, by promise or threatening; for than we might truly gather, that God had decreed the eternal death of all mankind, but on sinning, in the forbidden tree he did threaten, ergo, he did decree. Arminius distinction of peremptory decree, and not peremptory, would not help any thing; indeed this presupposeth, that the signifying will of God may not any whit differ from his secret will, which he keepeth within himself, which is a most palpable falsehood.  
Answered. 4 Such who are bound to believe their salvation, when the decree of God is not that they should be saved, such are bound to believe a lie. I deny the consequence; for the truth of my faith dependeth not on a conformity with God's secret will within himself, but with that which he hath revealed unto me: While I believe according to that he revealeth, I cannot believe a lie, though the thing I believe, agree not with that which God within himself hath purposed. To illustrate the answer: Abraham did verily believe that he was to offer up his Son without any exception; for he did sustain his faith in thinking that God could raise him from the dead, not thinking God would repeal his command; yet Abraham believed not a lie, because he believed according to that which was revealed unto him. But than you will say, God may bid us believe this, or that, as if it were his will, when he knoweth it not to be his will within himself? Doubtless, he may to prove us, as he did Abraham, whether we will address ourselves conscionably to obey him, or carelessly out of wilfulness disobey his commandments. As the goodness of the creature is not in doing what God within his secret will hath appointed; so the truth of the creature standeth not always in believing what he within himself hath determined.  
To the second part I answer, that God doth not bind any directly and immediately to believe salvation, but in a certain order, in which they cannot but believe them truly: for he bindeth men first to believe on Christ unto salvation; and then being now in Christ, to believe that he loved them, gave himself for them, did elect them, will save them, and none can truly believe on Christ to salvation, but infallibly believeth all these other.  
Answered. 5 I deny that God's love to life, and wrath executing death, may not stand together: to love 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 love to life, so as to choose some persons to be brought to life, through certain means, this standeth well with wrath to death for the present; and God would never have given nor called Christ to suffer death for us now in sin and death, had he not thus loved us. Look as God may bodily inflict death on him whom he so far loveth, that he meaneth to give him life by raising him from the dead, by his almighty power; so is it here: He may yield him dead to his justice, whom he so loveth to life, that he will by means predestinated bring them from death to life.  
Answered. 6 The consequence of the first proposition is denied. If he must have some general, before he choose particular persons: Then he hath thus; I will choose these, if they believe: it is enough that we conceive some such general 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 blind man whom he would restore to light; such a piece of earth which he would make into the body of Adam; what general rules he did these by; rules which presuppose that things or persons thus and thus qualified, should be thus and thus used? The reason is denied. For to measure God by our scantling, is foolish, & to imagine as it were created general verities in his understanding, like as it is in ourselves, is fit for doting anthropomorphits, then grave Divines. Beside, that man doth many things to some particular persons, for which he hath no general rule, but that he may do as he will, 
Ratio obligans. Ratio prepondarans. Ratio concommitans.  where there is no reason which doth oblige him and sway him to the contrary.  
Answered. 7 The second proposition of this seventh reason is denied; for as I showed before, any person is eligible to life, though he were never so unfit, presently and immediately for the state he is in, to receive life, if so be that God can by just means prepare and make fit to life.  
Answered. 8 That foreknowledge Paul and Peter speak of, cannot be the foreknowing of Faith and sanctification in certain perso●●; for than what need is there, that those who are foreknown should be predestinated to be called, justified, and sanctified? and if Peter's foreknowledge were a foresight of faith and holiness, what need we to be chosen to holiness? For that place in Timothy, If ye fly the lusts of youth, ye shall be vessels of gold and silver. Besides, there is no necessity to construe that whole passage of election, though it be so usually taken; the faith of some hath been subverted but the groundwork, or foundation of saving faith & Grace abideth sure; and God doth know them in whom it is, and they may know themselves by their care to departed from iniquity. But why doth not God work this well-grounded grace in all? It is fit there should some, not all, be precious and golden vessels, having that precious faith, to wit, which cannot be subverted, and those precious graces of the sanctifying spirit. How may one know that he is one of these, and not a vessel of Alchemy, or base matter? Whosoever doth purge himself, he shall be a vessel of gold; he shall have in him that foundation of God, that is, that sure grounded faith and grace which shall not be subverted: But this by the way. Now to proceed.  
Doct. Now we come to the second doctrine, viz. That God hath chosen us who believe, not only to have this life of grace, I mean, of love and holiness, but to have them in perfection: Thus the text saith, he hath chosen us, that we should come to such a state in this life of love, wherein we shall be perfect & pure without any spot in it. here we have life, but all is in part; We know in part, we love in part, we are holy in part, this state is a state of childhood or imperfection: But in the other life, that which is in part shall be done away: We shall know as we are known, we shall love with all our hearts and strength, we shall be perfectly holy, without defect or spot, because God hath chosen us, not only to life, but to a state of perfection in this life spiritual. Look as God hath loved plants, birds, beasts, men, not only thus far that they should have a being, but that they should grow up, and attain to a perfect state in this life and being, to which he hath chosen us.  
Use 1 Let us then considering this, be stirred up to think of the Lords exceeding love. We see men though they are lame, know painful lives in some measure more tolerable, yet they think life a benefit, counting it a mercy to live, though for manner less comfortable: So here, had God taken us to have such a life of Grace, as here we lead, it had been mercy, though we know sickness and lameness with it; but to choose us to come unto such a state, wherein we shall be pure without any spot or defect, not only to ordain us to find life, but life in abundance in Christ, this is the riches of his mercy.  
Use 2 This serveth to strengthen our Faith in apprehending & attaining our perfect redemption from the relics of sin and death, when we find that we cannot get ground of corruption as we would, what must we do? speak to God, say Lord, if the attaining perfect holiness did lie upon my hand, I know there were no hope; I find these works of the Devil too strong for me; but thou hast chosen me even to this, that I should be without spot; Lord execute thy own pleasure more and more, purge me, and sanctify me, and in thy time possess me of that state to which thou hast chosen me. Even in earthly Princes their choice is operative. If the King choose one Chamberlain, or Treasurer, his choice maketh him that to which he is chosen; Wherefore let no good soul who striveth against any imperfections be dismayed: Look as surely as thou hast received this perfection of thy human nature, thou I say, whom God did choose, not only to be born but to live to full manhood; so surely shall all of you, who have true faith and love, attain to the perfection of this Divine nature; for God hath chosen you to be holy, and without spot in it. And howbeit men are here taken away in their spiritual being, as in their natural, some so soon as they are borne of God, as the Thief on the Cross was, no sooner converted then translated, some in youth, some in the aged progress of sanctification, yet shall not this hinder; for he who is no sooner begotten to God, than he is hence removed, even he shall in that day, wherein all of us shall grow to a perfect man in Christ, attain this state of perfection, as that natural creature which is carried out from birth to burial, shall at last day be raised up, not in fancy (which entereth as a present penalty of sin) but in the full stature, which beseemeth such a nature.  
Doct. The third thing followeth, viz. that God hath taken us of grace to this, that we shall live in his glorious presence: had he given us a perfect life without showing us himself as it were face to face, it had been much favour, but to choose us to this most near communion with him, is the height of his grace, and our happiness; There is a being before God in state of grace, such as now we have: Thus Noah, thus Abraham, Hezekiah, Zachary, Elizabeth, are said, to have walked before the Lord; and it is no small privilege that we may converse in his presence after any manner: but all we see of him here, is but as it were the reflection of him in a glass: there is another being before him, when we shall be now with him in the place of his glorious presence, when we shall walk by sight, when we shall see him as he is, when we shall follow the Lamb, and see God, with that blessed vision, even face to face as it were; and this is it which is our chief blessedness, even to be with him, and see him, 
Glorious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in whose presence is the satiety of everlasting delights. That perfection of quality and action which we shall attain, is a great blessedness, as great as can be inherent in our persons; for what can be greater than to know God as we are known, to love him with the whole heart, to praise him most constantly and joyfully? but all this is nothing so good to us, as to have our God before us, and taste the joy of his presence: All our walking in light tendeth to this, that we may have communion with him. Look 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 every thing to his mind, 
Obiectiva beatitudo.  but nothing so much pleasure in this, as in her husband himself: And look as there is no loving wife which taketh half the pleasure in her bridal apparel, that she doth in her husband himself; so it is here, I dare say, all that glory in which we shall be in that day clothed upon, shall be as nothing to us in comparison of that blessed object of God, whom then we shall see as he is. If in this life God is so good to his children, that they can wish themselves a curse for his sake, what will he then be when we see him in glory?  
Use 1 The use is to stir us up even to desire with Paul to be dissolved, and to be with Christ: We are chosen to this manner of presence, and for that presence which then we shall have, when we come to state of perfection in love, is no other: we are chosen to it, ergo, let us aspire after it. If a loving wives husband be absent in some far country, though she have by messengers, and by letters, some communion with him, yet this will not satisfy, there is a great desire to see him, to be each in the embrace of other: so it should be with us, this letter of his word, this recourse of his messengers, should rather excite desires fully to enjoy our God, than occasion us to rest contented in this present condition. I remember Absalon, when he was now recalled from exile, but not admitted to see his father's face at Court, he was so impatient, that his exile seemed almost as easy as such a condition: Thus it is with us, from what time God hath brought us to belief, we are called back again from our exile spiritual, 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 us (ergo) if we be risen with Christ, groan after this prerogative, to which God hath chosen us, and take no delight to dwell here, further than the serving God in his Saints doth sweeten our abode.  
This showeth us the Lords exceeding grace: If the King should pardon a Traitor, and give him competency of living in the remotest parts of his Kingdom, with, prohibition once to pass the bounds of them it were Princelike favour; but to enrich him with possessions, and take him to Court, yea to reckon him in midst of his dearest favourites, what clemency and bounty were in such a fact? Such is this dealing of God towards us.  
Who hath predestinated.] In describing which, these things are to be observed as they lie in the Text.  

1. The benefit itself, Who hath predestinated.  
2. The persons who are predestinated.  
3. The thing to which he hath predestinated us, to adoption, amplified from the cause of it, through Christ.  
4. The manner which is propounded in this word, within himself, 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 us, which is amplified from the manner of working, q. d. out of which his grace, he hath made us accepted, or done us favour, in and through his beloved.   
Three things for better understanding 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 refer it to (in Love) in the fourth verse, in this manner, who hath predestinated us in love; but that he should absurdly repeat the cause of predestination, which he expresseth after to have been his gracious pleasure; it is fitlier set as in equal pareill to that in the third verse, Who hath blessed us, who hath predestinated us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Some imagine it joined within him, after this manner, who hath chosen us to adoption, having predestinated us in him before worlds, that we should be holy before him. But I have showed above, 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 us with every blessing: Beside that, this sense confoundeth the sentence, to decline the force of the argument above mentioned  
To the second I answer, that God doth condescend so far to our capacity, as to teach us his one only action, by which he loveth us effectually to life, by two, which in us are diverse because one infinite action of God doth eminently note that those two are in us, though they are distinct and diverse; as the first act of election laid down Gods choosing us, or loving us to an end; so this doth signify the ordaining of us to the same end, by such a course of means as shall effectually work thereunto: Thus it is with us, when we will do any thing, we do appoint by what means we will do that we are agreed on. When one is agreed to bring up his Son at a Trade, than afterward he determineth to choose some Trade forth, to seek him a Master, to bind him Apprentice, and let him serve his time, and get his Freedom in it: Thus when God hath set his love upon us, to bring us to life, he doth next determine, by such an order of means as counsel suggesteth or presenteth within him, to bring us to this end, which is to predestinate; for to predestinate is to decree the attaining of some end, by such like means as counsel shall prompe us with. Predestination may be defined to be an act of counsel, showing means 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 understanding; 
Acts 4.28.  Those things which thy counsel hath predestinated. Secondly; Election is only of the end, this is of means also. Thirdly; that is seated in the will only, this primarily in the understanding, in the will by participation, in so much as the will doth accept; for should God's wisdom show means which would effectually work any thing; if his will should not accept of them, he could not be said to predestinate any thing by them.   

This predestination is twofold, according to his ends: The first is an act of counsel, showing or preparing means whereby his grace in some shall be glorious; and of this only here he speaketh, as is plain in the Text: He speaketh of it as a benefit in Christ, as it respecteth persons elect, verse 4. as it hath his terminus adoption. The second is, an act of counsel, accepted of his will, which doth show and decree the being of all such means, by which his justice shall in some persons be glorious: Thus Fulgentius doth make predestination, not only a preparation in his eternal disposition of things which he did foreknow himself about to work, whether in mercy or justice; and the Scripture doubteth not to say, that God did predestinate all those things done to the person of our Saviour, than which the Sun never saw viler. The Fathers do define God's predestination in evil things by foreknowledge, only to show a difference between the working of his providence in good and evil, viz. that he doth not work these by himself, or by command, or by concurring effectually to them, as he doth to good actions. Now that which is spoken respectively, must not be absolutely taken, neither need men to fear the use of such phrase, which God himself hath not declined: But enough of this for this place.  
Touching the third point, Adoption; it noteth the same matter for substance, which was the end of Election, even glorious life with God; but it includeth further, a dignity or sonship which doth interest us in some sort to life of glory; and look as the royalty of a Lordship, may be distinguished from the Lordship itself, though they go together; so may this dignity or title of sonship from the inheritance itself, which doth go with it. By Adoption then, he meaneth here the dignity and glory of the sons of God, under what main benefit, whether under justification or glorification, it is to be conceived, I will show after in unfolding the Doctrines. The sum of these two Verses, is in larger term of speech, as followeth: Blessed be God, who hath blessed us in Christ with all spiritual blessing; as for example: Who hath elected us, and not only chosen us to the end, but hath so ordered all things, by an eternal disposition for us, who believe, that they shall bring us to that dignity and full glory of the sons of God, which is both begun in us here believing, and is also to be accomplished hereafter through Christ; and this he doth, not looking out of himself to any thing foreseen in us, but within himself; my meaning is, out of his mere gracious pleasure, that thus his glorious eternal grace might be magnified, out of which this grace floweth, that he hath now in his time done us favour, and made us accepted in his beloved. First it is to be marked in the order that God doth to our conceiving; first love us to life, before the means bringing us to life are decreed; This is the order, in which we are to conceive that one simple action of God which worketh our salvation: Here election is the first in this enumeration Paul maketh, and, Rom. 8.39. Paul setteth foreknowledge before predestination; and when the Scripture saith, we are elected to life, through faith and holiness, as the way of life; needs must the end be first in order of nature, before those things which serve to the end. As it is with us, we first are at a point concerning the end, before we seek means which lead unto it; as I am first at a point to Write before I take in hand Pen, Ink, or Paper. Object. 1 But how may God love to life, such who are now the children of wrath, and not eligible to it? He must first make them lovely or eligible, then choose them to life. I answer; 
Resp.  It is one thing to love any so, as that I will bring them to life by just means; another thing to love any so, as immediately to communicate life with them; In the first sort, God may love those who are sinners before him; the latter cannot consist with his wrath inflicting death: And thus he did love them before the giving of Christ; So God loved the world, that he gave his only begotten Son; that he spared him not, but gave him all to death for us. This is to be marked, against them who make God first decree the giving of Christ to death; of faith and perseverance to some, before he make either inward or outward election of them.  
Doct. Observe secondly; That God hath not only chosen some, but ordained effectual means, which shall most infallably bring them to the end, to which they are chosen. Such whom he hath foreknown, mark, such he predestinated; not all, but some are foreknown: God hath set an order of means, which shall bring them to glory: Or look as when God appointeth any to live forty, fifty years, his providence in nature doth so work, that every thing from a man's first birth to his last breath, doth pass him on to this period praeordained: So those whom God hath appointed to that last final end of life supernatural, his supernatural providence doth so work, that all things do after a sort conspire and work to that end: Even as we do nothing about any thing, further than the ends we have do move us to work. If we look at the things before our callings, or after, we shall find this true, though they work not in the same manner; some promoting it directly by themselves, some by accident occasionally: Before our callings, the good things we have ourselves in ourselves, or which we see, or have given us in others, they perfect us to salvation: When God doth call us; the good things we have ourselves, in ourselves, make us admire God's bounty and patience, when we see what we were when he showed us that kindness; Yea, they are after our callings, dispositions, and helps, which make us serve God with more facility and fruitfulness. Some complexions and constitutions are far more accommodable instruments to grace now received, than others. The good we see in others, we glorify God in it, in the day of our visitation, though we scorn it for the present, the good given us in others, is often ordained as an antecedent to our conversions, as when God doth give us love in the eyes of some good man, stir him up to pray for us; Thus Austen thinketh that Steuens prayer was ordained of God, as a mean to work saul's conversion. The evils we know before our conversions, work to this end likewise: The jailor's affrightment God had ordained as a means to make him seek out of himself: So the sicknesses which were upon many in the Gospel, made them seek out to Christ: So the deformity which befalleth some, the infirmities, the fears & griefs of mind which follow them, though they know not why, (as we say) nor wherefore, are often disposed as occasions of their greatest good, of preserving them from many sins: Nay, the sins they lived in before their calling, God maketh them occasionally work to this end; For, after our conversion, they make us more to love, as Mary; more humble and merciful, as Paul's persecuting, more diligent in well doing, when we were in the flesh, Rom. 6. Even as the art of the Apothecary maketh Vipers into Treacles; so doth our God. Now when God hath visited us, we prove then by experience, that our good which he giveth us in ourselves and others, whether it be spiritual or temporal: yea, the evil we suffer, whether of sin or of punishment, whether the punishment come immediately from God, or mediately from the hands of men; that all I say, are ordained to carry us home to the end, unto which he hath chosen us. In the good things we find to help us, it is more apparent, then that we need to speak of it; in good gifts which wicked men have, they are often predestinated for our good; Even as Carriers have money often, not for themselves, but for those to whom they are sent; So men unsanctified have golden gifts, sometime for the sake of others, to whom they are sent. Our sins and evils we sustain, God doth even use them as Physic to our souls, and he prepareth wicked men often to do that by his children, which those of the scullery do by a vessel when it is foul, even to scour them from their rust: Even as he predestinated his sons sufferings; so ours also, whom he hath predestinate, that we should be like to his Son, as well in sufferings, as in glory. Saint Paul proveth, that to the called, according to God's purpose of life, all things did work together unto good; and he proveth it hence, because God had predestinated them. Now if God's predestination did not contrive every thing befalleth us to this end, his proof were unsufficient.  
Use 1 The Use of this is; Hath God ordained means by which his shall come unto the end, to which they are chosen, then how do they reason, who will say; If they be predestinate, then though they live never so, they shall be saved? God had given Paul the life of all in the ship, 
Acts 27.31.  yet when the shipmen would have left them, Paul telleth them; If these men hide not in the ship, ye cannot be saved; God's decree doth 'stablish means, not remove them; Thus we might refuse meat in health, medicine in sickness, and say, so long as God hath appointed us to live, we shall live: The devil teacheth men in outward things wholly to distrust God, and rely altogether on means; in these spiritual things, he maketh them lay all on God's mercy and purpose, never taking heed to means.  
Use 2 We see it is hopeful, where God giveth means, which bring to life; where he manifesteth that wisdom of the Gospel, which is a mean predestinated to our glory, that God hath there a gracious work toward some: While a man doth carry Reapers further into his field, it is a sign he hath some Corn to be inned; So is it with God.  
Use 3 Let us labour to acknowledge God and his most wise order, in all things which have befallen us. If we find that our courses before our conversions, & the things befallen us since, have brought us nearer God, than it is a seal to us, that we are the predestinated of the Lord; those whom he doth bring nearer him by means in time, those he did predestinate to draw to himself in such order, from all eternity: We will say in choler, when things come cross upon us, Now I was ordained to it, I think it was my destiny: But happy is he, who can by event learn to see how God hath destinated beforehand every thing for his good.  
Doct. 1 Observe of whom we may say this, that they are predestinated, even of such as have believed and are sanctified; the persons which are ordained to life and predestinated, they are called, that is brought to have a true faith, and justified, and they shall be glorified. This chain of four links is, such, two whereof are kept with God in heaven, two are let down into earth, as it were; This chain is so coupled, that whosoever are within these midlinkes, are within the two utmost also. While a man carrieth a frame or plot of this or that in his mind, we cannot say what is his meaning, but when he now doth execute it, than we know what he had predestinated, and aforehand designed within himself. When God doth lay the foundation of faith and holiness, such as shall never be subverted; then we may know that he did predestinate in his time, to work a glorious work in such a person; How precious then is this faith which purifieth the heart, which doth let us be able, even to read our names written in this predestination of God, as a book or register of life; which maketh us discern ourselves in that state, that all things shall work for our good? every wind, even the crossest, shall help us to the haven of true happiness. I know faithful souls cannot always find this comfort, because they find themselves worse, rather than better, for many things which betid them; but we must not be dismayed, things work together, when thou seest the last with the first, than thou shalt see that harmony which is in all, for thy best good. A Physician doth with one thing or two, make that man more sick than ever, whom yet at length he most comfortably healeth: Use. But what I speak of this circumstance in the former Verse, may hither also be reduced. Only let us endeavour to know ourselves predestinated by him, for this is our strength. which cannot be shaken, when we know that God hath determined and contrived such means as shall infallibly bring us to glory; this known, we may say, If God be with us, who shall be against us?  
That we should be adopted through Christ.] Doct. Observe what God hath determined to bring us unto before all worlds, even to this, that we should be his children; those whom he predestinateth, he doth ordain they shall be like his Son, Rom 8. like even in glory, as well as suffering, like in being Sons, as he i● a Son; like in having a state of glory fitting them, as he hath glory, such as is fit for him the Head or first-born of us. For this cause, Heb. 12. ver. 21. the predestinate are called the Church of the first begotten, who are written in heaven, because all Gods chosen are by this predestination appointed to this, that they shall be Sons of God: Even as great men appoint with themselves some that think nothing of it, that they shall be their heirs, and do adopt them by this means children to them: So God did within himself ordain of us that we should be brought to this estate of being his adopted children. For our better understanding this matter, three things shall be opened. 1. What this Adoption containeth in it. 2. Through whom we come to be adopted. 3. In what order we do receive in time this so great benefit, or to what benefit this is to be reduced, whether to Calling, justification, or glorification.  
For the first, it containeth the dignity of being the sons of God. 2. The inheritance of light, or the divine nature begun here, to be perfected hereafter: for the first, see john 1.22. 1 john 3.1. He giveth us this dignity, showeth us this love, that we should be called his children; not that we are children as Adam was, who because he was produced in the similitude of God, might be called a Son of God, but sons through a mystical conjunction with jesus Christ that natural Son of God.  
Secondly, we have the inheritance of light, or a divine nature, which standeth not in such a life of God, as Adam had, which was a knowledge of God only as a Creator of all things, and a righteousness and holiness which were in order to God known only as a creator, not such a life as may fall away, but a life which standeth in knowing, as an Author in Christ, of supernatural grace; such righteousness and holiness as are in order to God, as now made manifest in Christ jesus; such a life as shall never have end, according to that, those who are borne of God cannot sin, for the seed of God abideth in them.  
Thirdly, all that glory we look for in Heaven, is comprehended in this adoption, Rom. 8. We expect our adoption, even the redemption of our bodies.  
Now we come to have this executed on us by faith on Christ; for, so many as believed, to them it is given to be his children, sons and daughters: upon our marriage with the natural Son, we come in the place of sons and daughters also: But for the order, in which we receive this dignity, it is somewhat doubtful, whether when we are justified, or when we are glorified. To which I answer briefly, that it belongeth to our glorification, and is to be recalled unto that head; for, Redemption which is put for Forgiveness of sin and justification, when it doth not note out our final deliverance, this redemption is made to go before it, Gal. 4.5. That he might redeem us who were under the Law, and that we might receive Adoption. Beside justification doth nothing but sentence this of me, that I am just before God, so as to receive life from his grace. Now to be just is one thing, to be reckoned a son another. Again, this adoption is called by the name of a dignity, or eminency, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  yea glory itself is called by the name of Adoption, Rom. 8. Waiting for our adoption, even the redemption of our bodies: To omit that, Rom. 9.4. those two words, Adoption & Glory may be put for one thing, viz. Glorious adoption: For, the Ark is well comprehended in that head of service; as a principal type belonging to the Law ceremonial; and look as not only actually to possess the kingdom, but to be heir apparent of it, is a great point of glory, so the dignity of adoption, adopting us as sons, and heirs apparent of the kingdom of heaven, is a great part of glory, as well as the inheritance itself. There are but two things of moment which I know to be objected.  
Object. 1 That which we have immediately on believing; that belongeth to our justification: but believing we have this privilege, nothing coming between, john 1.12.  

Resp.  The second part of this reason is not true, and the proof is unsufficient; for though we be adopted, believing on Christ, which the testimony voideth, yet it followeth not that we are immediately adopted, nothing coming between our faith and adoption. We are said to be saved by faith, to have eternal life believing, yet between faith and life, justification must be conceived, so here also.  
Object. 2 The second reason is; that which giveth us a title to life, that must be a branch of our justification to life: But our adoption giveth us title to life. To the first part I answer with limitation thus; That which giveth us title to life, 
Resp.  being itself no circumstance, nor part of life, now executed in us: But so adoption doth not, which is the giving of life, in regard it maketh life now ours, as an Orphan's lands are his; ours, as who have the right to it, but are not yet actually possessed in it. Should not the proposition be limited as I have said, it would prove, that the giving of the spirit belongeth to justification, for that doth give me right to life, as an earnest penny, or part of payment, doth give a man right to challenge the whole sum: This benefit than is fitly couched under that last of our glorification, Rom. 8. Whom he predestinated he called, whom he called he justified, whom he justified he glorified; in this manner executing their glory: First he giveth them of grace, the dignity of sonship, and so a right to glory, and after he doth actually possess them of it; thus glorifying those whom out of grace he had justified, to the receiving of life from him, as a gift of his mere grace.  
Use 1 This then being, that God did before all world's dispose the means whereby we that are his should be brought to adoption; how should we admire this so great grace which we found in his eyes from all eternity? Thou believing soul who by faith art married to Christ jesus, thou who hast received the spirit, which maketh thee call Abba Father, the spirit of this Adoption, what is this now wrought in time, but that which God did preordain before all time, even thy Adoption through Christ? See then what love the Father did bear thee, that thou shouldest be made a Son, admire it. When David was told of matching with saul's daughter, what? said he, seemeth it a small thing to be son in Law to a King? And shall it seem a small matter to us that we are now, according as we were predestinated, that we are sons in Law, adopted heirs, joint-heyres with Christ of the kingdom of glory?  
Use 2 We may see hence what duty we own to God; we I say whom he hath now adopted for his children, even as of grace, he did predestinate. If I be a Lord, where is my fear? if a Father, where is my honour? Earthly Parents, the greater things they mean to leave their children, the more they expect all obsequious and dutiful behaviour from them; so doth God from us; the greater and more excellent condition he hath appointed us unto, the more he doth challenge from us all such care and duty as may declare us not unworthy so great favour.  
Doct. Secondly, that we are predestinate to adoption; Observe that the life which God hath ordained by means prepared to bring us, is a life coming immediately from his grace, that life which is a consequent of Adoption, yea called adoption itself, that which accompanieth sonship is an inheritance; that life cannot but come from the free grace of God our Father: Adoption and son-like inheritance are not things purchased by contract of justice, but are freely vouchsafed: Behold what love the Father hath showed us, that we should be called his children, 1 john 3.1. Ergo, life is called a gift of God's grace, Rom. 6. vlt. And that which God will do about his children in the day of judgement, is called mercy. 2 Tim. 1. The Lord show 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 us to life; but this they will not admit, that God doth predestinate us to life, which shall come immediately from this grace. Now to conceive thus of predestination, is to take away all the grace of predestination. For to choose one out of grace to have this or that he shall well pay for, is grace not worth God have mercy? As they say this is grace, when he might have chosen others, & left us, he did take us, as who should have life purchased from his justice. 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 have a pennyworth for my penny, there is no grace at all showed me. For when actions are defined according to the object about which they are conversant, if the object of life have not grace in it, there can be no grace in electing to it.  
Secondly, predestination should be an intermeddled action; partly a preparation of things God would do out of his grace, as of calling, the first justification according to the Papists; partly a preparation of things God would do out of justice, as of our glorification.  
Thirdly, this maketh all that God doth out of grace, tend to this end, that his justice may be glorious in giving life: We read the contrary, that justice shutteth all under sin, that grace may be glorious in all; this we read not, and it were absurd to think it, when all his justice doth in reprobation tend to this end, that the riches of his grace may be more displayed.  
Fourthly, the life to which we are predestinated is here included in this word Adoption; it is called a gift, an inheritance; it is here said to be attained through Christ, Rom. 5. v. vlt. As sin reigneth to death, so doth not the righteousness of Christ to life; But grace by Christ's righteousness reigneth unto life, the immediate cause ergo of life, is God's grace; for the immediate cause of death is sin; 
The Papists make life from grace remote, quoad radicem, not preximè & immediatè.  and God is said to have made Christ every thing to us, that our whole rejoicing might be in God, showing us grace through him: not that we might be able to rejoice in ourselves, as now reinabled to deserve from justice through him: this than 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 show that the justifying righteousness which God doth prepare for us, must be such that God may upon it reckon us just from his mere grace, to the receiving of life from his grace. But here is no place to enter the doctrine of justification and merit, the which we shall have fit occasion to unfold hereafter.  
Now followeth the manner, [within himself;] that is, according to the good pleasure of his will: The first phrase I rather read thus, because in that we are said to be ordained to adoption through Christ, it doth intimate that we are ordained to be children to him, and because he would rather have said, Who hath predestinated us to be Sons through Christ, to himself, then to adoption through Christ to himself: but it skilleth not how we take it, seeing the latter words doth sufficiently ground the instruction to be gathered.  
Doct. Observe, that God out of his mere good will doth determine both the end, and all the means by which he will bring us to the end. If God do choose and predestinate us to life, because that he doth foresee that we will so use his grace as to persever in belief by means of it, then must he call us rather than others, because he doth foresee that we will use his grace offered well, and concur with it in manner forenamed. For so far as foreseen considerations move me to take any to the end of life, so far they move to intend and execute the means which must bring to life. But the Papists themselves in this are sound, who hold, that therefore God doth freely ordain us to the end, and that he doth therefore freely call and justify us; hitherto they grant grace, even in the execution of God's predestination, and it may be proved 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 he doth send it to those whom he doth see will less profit by it than others; If the things done in thee, had been done in Tyrus and Sidon, they would at least have humbled themselves in Niniveh- like repentance; & Ezech. 3. I send thee not to a people of a strange tongue, they would hear thee, but these will not hear thee. Now he teacheth inwardly no less freely. Luke 10.2. Father, I confess thou revealest these things to babes, and hidest them from wise ones, even according to thy good pleasure. Therefore Paul saith, 2 Tim. 2.9. He hath called us with a holy calling, according to his purpose and grace: Now if God do call us to salvation without any thing foreseen in us, it cannot be but that he did ordain us to salvation without foreseeing any thing which might move him unto it; this is taught, Rom. 9 that the purpose of God, is according to election, that is, free, depending on him only who calleth us to glory, not on any thing in us called. The reason why God showeth mercy, or hardeneth, that is, denieth mercy, is his mere will; That as the Potter hath nothing but his pleasure moving him to appoint or make of the same lump vessels to so divers ends; no more hath God: And here it shall not be amiss to clear that Scripture from some misconstructions which have been made, obscuring the true meaning of it to some understandings.  

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 foresee, will seek it by constant faith in his promises, rejecting others from life, who seek salvation by their own righteousness in the works of the Law: This construction floweth from a former error, viz. that the Apostle in this passage of Scripture, from the sixth verse downward, doth speak of the jews taken & rejected, not as persons, by carnal generation descended from Abraham, but as persons who seek salvation by cleaving to the promise, or otherwise by works, according to the tenor of the Law. This likewise doth presuppose that those jews, whose objection Paul preventeth, verse 6. do by the word of God conceive the word of the covenant legal, in this manner; What then? if we be rejected from salvation, who seek it by works of the Law, than the word of God's covenant is come to nought: Which Objection, they should seem to make by occasion of the former Doctrine of justification; but in all of these, and in all inferred on them, Arminius is deceived; For it is not the doctrine of justification so much, as the doctrine of Predestination, which in the eight Chapter went before, which maketh the Apostle enter this discourse: For he having taught in the former part of the Epistle, Rom. 4. that those who traced the steps of Abraham's faith, were his children; and in the Chapter next before, that such whom God did foreknow and acknowledge for his people, they were predestinated and called to faith in Christ, every one might be ready to gather that the jews; for the body of them were not acknowledged of him as his people, because they did set themselves stiffly against the faith of Christ, and therefore they were not the Israel of God, the chosen seed of Abraham, the people whom God did know before; and this is that which he leaveth to be gathered in that lamentable preface, Rom. 9 from the first to the sixth verse, viz. that a great part of the jews, carnally descended of Abraham, are rejected now from being the people and Israel of God, the seed with which God had promised his presence and blessing: Compare Rom. 8.29. with Rom 9.6.7. Rom. 11.8. he speaketh not of a rejection from righteousness and life, befalling such as followed salvation by works, for thus were the greatest part always rejected, when yet they could not be said rejected ever before, in this manner which did befall them, and is here lamented: This rejection intimated, he preventeth an objection, which some might make against it, in this manner: That which would make God's word to Israel, and that seed of Abraham frustrate, that is not to be granted: But the rejection of the jews from being Gods Israel, and the seed whom he will bless, maketh his word in vain, Ergo, The reason which confirmeth this assumption is to be gathered from the Apostles answer; such as the Israel, whom God hath loved, and chosen, and promised to bless for ever, such cannot be rejected, but the word of God will be made frustrate; but said they, we are Gods Israel, we are Abraham's seed, which are plainly to be gathered from verse 6. and 7. From these circumstances, well marked, we may see that the word here meant, is that word which opened Gods gracious election of this people, to be his people and children, and which promised his perpetual presence with them, and blessing towards them: The word here meant, is such a word as taketh effect in that part of the jews whom God did know before, and is still made good in them; but the word of the legal covenant is abrogated to all the chosen of the jews. Secondly; jeremy declared the word of the legal covenant to be made in vain, yet did not this give place to such an objection, that God's word to his people was made of none effect. Again, the Apostle his answer was direct, the word is made by man's sin in vain; and to have informed them in the true end of the word of the Law, and not to answer them, that the word of the Gospel's covenant is not frustrate, when they object, that the word of the covenant of the Law is come to nothing; this were but being asked of Chalk, to answer of Cheese. Again, we see that Paul doth not intimate the rejection of the jews, as from righteousness and life, as they were followers of the law, which is a point he cometh to in the beginning of the next Chapter; but he considereth them, as part of Israel, and the seed of Abraham only: for had this been the thing in which they grounded themselves, if those who follow the Law be rejected, God's word is come to nothing, then should not Paul have answered, all who are from Israel, are not Israel; all who are Abraham's seed, are not children; but all who follow the Law are not the true Israel to which God did tie himself by promise. Secondly; It is plain, he intimateth their rejection, as they were the people of the jews, as they were denominated the Israel of God, which may be gathered from the first Verse of the eleventh Chapter. Hath God cast away his people? God forbidden. I am an Israelite, of the seed of Abraham, of the tribe of Benjamin. Thirdly, No godly faithful ones could think the word of God falsified, if such as did seek justification in the Law by the works of it, were rejected; but the Apostles and godliest a while were exercised with this doubt, they could not see how it could stand with God's word, that Israel should be forsaken, and the Gentiles called: It is certain therefore, that he doth intimate the rejection of the jews, as those who had been the Israel of God, and seed of Abraham. The Apostle denieth the reason on which they thought their rejection a thing which could not stand with the immobility of God's word. He answereth the assumption of the latter syllogism, by distinguishing of Israel and children; denying that all Israelites are that Israel to which Gods word belongeth; or that all Abraham's seed are those children whom God adopted to himself, verse 7. but such only who were like Isaac; First, begotten by a word of promise, and partakers of the heavenly calling: The reason is to be conceived in this manner; The rejecting of such, who are not the true Israel, nor belong not to the number of God's adopted children, cannot shake God's word, spoken to Israel and Abraham's seed: But many of the Israelites and Abraham's seed, are such to whom the word belonged not, Ergo, The word of God is firm, though they be rejected. This assumption is propounded in the end of the fift and sixth verses. Secondly; It is proved to the fourteenth verse. Here Arminius having presupposed this word the word of the legal covenant, and this rejection of such as sought righteousness in the Law; he thus taketh up the argument.  If the word respect the children of promise, than it is firm, though the children of the flesh are rejected: But it concerneth children of the promise, that is, believers; Ergo, it is safe, though justiciaries, children of the flesh be rejected. 
But this assumption is no word of it in Arminius his sense, here expressed: For though children of the flesh in some other Scripture, doth note out justiciaries, seeking salvation in the Law, yet here the literal meaning is to be taken; a child of the flesh being such a one who descendeth from Abraham according to the flesh; for it is most plain, that these did make them think themselves within the compass of the word, because they were Israelites and the seed of Abraham, in regard of bodily generation propagated from him; and Arminius doth decline that, in objecting and answering which this discourse consisteth? Beside that, though the sons of the flesh may signify such, who carnally, not spiritually conceive of the Law, yet the seed of Abraham without any adjoined, is never so taken. The assumption which is to be proved, is this; That many of Abraham's seed, are such to whom the word belongeth not: The word which belonged not to Ishmael and Esau but to Isaac and jacob only, and such as were like to them, that word belonged not to many of those who are the seed of Abraham, and Israelites: But the word showing God's love, choice, adoption, blessing of Israel, and Abraham's seed, belonged not to Esau, Ishmael, and such as they were, but to Isaac and jacob. Here Arminius having those legal justiciaries, thus gathereth his syllogism.  Ishmael and Esau were types of such as sought justice in the Law: Ishmael and Esau were rejected; Isaac was reckoned in the seed; Isaac was a type of the children of the promise; Ergo, the children of the promise are the seed. Ishmael was not in the seed, but Ishmael was a type of all who sought righteousness in the Law of all the children of the flesh; Ergo, the children of the flesh were not in the seed. 
The conclusions are true, but not pertinent to this sense; for the children of the flesh here are those only who in course of nature came from Abraham: the children of the promise those who were so borne of Abraham, that they were in Isaac called to the heavenly benediction. But in laying down this rejection of Esau from benefit of this word, belonging to the seed and taking of jacob, he showeth plainly, that it is not a rejecting of those in Abraham's seed, who were justiciaries as justiciaries, because that Esau was rejected before he was borne, or had done good or evil, from part in that word made to Israel and Isaac, taken to the heavenly benedicton before any thing which might move thereunto: mark, Ergo, in the 10.11.12.13. ver. three things. First, the equity of Esau and Isaac in Parent's conception, merits, demerits, only in birth Esau had pre-eminence. Secondly, mark the word Came, signifying the election of the one, & calling him to the heavenly inheritance, with the rejection of the other, which is laid down, verse 12.13. Thirdly, Mark the end, why God did choose and refuse, before merits or demerits in the end of the 11. verse, by a Parenthesis, viz. that God's purpose according to his free election might abide for ever, while it depended not on works in men, which are changeable, but on himself, who freely calleth whom he will to this heavenly glory. The scope of this example is the same with the other, viz. to prove that all of Israel, and all the seed of Abraham were not such to whom the word declaring Gods free Election and Adoption to the heavenly inheritance belonged.  
That word which belonged not to Esau, but to jacob, that belonged not to many of Abraham's seed, & by consequence that may stand firm, though a multitude of Abraham's seed be rejected: but the word declaring God's election, etc. But the Apostle doth lay down the manner after which the word choosing and adopting Israel, refusing Esau, was given forth, viz. that it came without respect of good or evil, which might move unto it, that he may prevent a second objection which the jews might make from their own righteousness, in respect of the Gentiles, sinners; for they might think it impossible that God's word could stand with rejecting them, who were righteous in comparison of the Gentiles received; for he conceived this included in that quaerulous objection: First is God's induration a cause why he is angry with us? Secondly, can he be angry with us who are hardened by his unresistible will? Thirdly, can he be angry with us justly? The Apostle in this 21. ver. telleth us, that that induration is not the cause of God's anger, but anger of induration; for none are hardened but vessels now of wrath, by their own deserving. 2. Saith he, God beareth them with much patience, and doth not harden them by will irresistible. 3. God doth it for most just ends, and thus a reddition might be framed, saith he, a maiori ad minus: Shall the Potter have such absolute power in his clay, and shall not God have power to decree the hardening of those who justly deserve it? and that with such a will as doth expect with much patience their conversion, and all for the obtaining of most just things: But for this latter it is plain the argument of the Potter is a pari or minori, if it be compared to God: Shall we think that God hath less power over his creatures then the Potter? God I say, 
Besides that God's actual induration beginneth where his patience endeth.  who createth and maketh the clay, he disposeth? And to use this similitude to Arminius, his order is to illustrate a thing by that which hath nothing like; for God's work (by that Arminius conceiveth) hath no resemblance to that the Potter doth, as is already showed. For the matter answered.  
First, he conceiveth not the question right: They ask not whether God's induration be cause of his anger, but whether God may be angry at them who come to this state of being hardened? Now this is certain, that men hardened and forsaken, are the object about which Gods anger is exercised, as a malefactor punished is the object about which the Magistrate's anger is exercised, though punishment is not the cause why he is angry, but the effect of it; neither is there one word in this verse, which testifieth God to harden such, with whom he is angry for sin, unless to bear with patience, signify to harden, and vessels made or prepared to destruction, men now having by sin provoked God: the first absurd, that an act of patience should be induration opposed to mercy; the other equivocal, as a vessel prepared to glory is not a vessel now believing and sanctified, and actually fitted for glory; so on the contrary.  
For the second it is false that here is any thing to testify God's will unresistible, which the Apostle did never except against, but rather justify, and yet maintain it equal by a comparison fore-construed. And this is no argument why his decreeing will should not be irresistible; this I say, that he useth patience toward those whom he hath decreed to reject, he conceiveth the will of God to have come to election, and otherwise to include an appetite as it were, of having some thing which he will not work by his omnipotency, but he whose omnipotency is not in every thing, he is not a God omnipotent; for there are some things in which he is not omnipotent; not to name the same things he would have of us, he hath covenanted to work them in us, I will put my spirit in your hearts, and make you, etc. and that there is no power in God which is not infinite and omnipotent; true it is that the verse setteth down just ends, and that therefore God hath power to purpose and work most justly that which is decreed and done to so just purpose. These are collections which his head hath deduced, but not once imagined by the Apostle: and mark now how the Apostle hath foiled the cause of God, by struggling so laboriously and mystically against that which might so easily be answered: They seem to murmur against God; if he be angry at them who are hardened by his will, or a decree of his will irresistible: The plain answer is, God is not unjust though he be angry, because the decree of his will did determine the hardening of none, but such who should first by their ungrateful and horrible unbelief provoke his just anger and induration, (whereas you think that he did decree to bring you to this with a will unresistible,) the truth is, he did decree nothing about you, but conditionally, putting also the condition so in your power, that you might have kept yourself from coming into the number of those, who are in his anger hardened, if you would, but you would not. The manner, ergo, laid down, preventeth such a thought, in as much as this might be deduced from it; That word which doth signify such an election and adoption, as do not depend, nor once respect any merit in the creature, that word is sin, though the jew, righteous in comparison of the Gentiles, be rejected, and the sinful Gentiles received: The end showing why God would not look at any thing in such whom he elected and called, viz. that his decree and word about some whom he had elected, might abide surely, taking effect, while the stability and efficacy of it depended on him freely calling, not on us; for did God's decree, or word, touching salvation, depend on men, it would prove more unstable than a decree in Chancery; as we see in Arminius his decrees, I will save them all, if they will obey me; I see they will not, but they will sin: Well, I must let them, but I will condemn them all; I but my mercy here must moderate justice, this decree must not be peremptory: I will send Christ to redeem all, that I may save all again: I decree to save all, if they will believe, but I see they will not; I will save such as I see now believe with perseverance, and reject others: that order was fit in electing, which doth make God's decree most firm, and of most effect to his elected; but to choose them without any respect to their works, was fit to this end; Ergo, he did choose in this order, not looking at any thing in them, but at his gracious pleasure; and in these examples, as in types, are laid down, all the high points of election, viz. that God doth choose us before we are, that God doth not look at any thing in us, for which to choose us; for though it is true they were in their causes, yea, in some degree out of them, yet they are brought in as now chosen, when they were not manifestly in the nature of things, but creatures to be borne afterwards; and though they both had in Adam offended, yet this is excluded in their typical consideration, and they are here brought in as having done nothing. Like as Melchisedeck had Father, Mother, length of days, but as he is a type, none of these things come to be considered in him. What saith Arminius here? He maketh the 10.11.12.13. verses to contain these two things, the Type, & the explication of the Type; the Type, set forth with sundry circumstances, which are not so much to be heeded as the things typified, expressly set down in these words; That the purpose of God, according to his choice of some, or in which he chooseth some to life, rejecting others, might be firm, while it dependeth not on works of the Law, but on faith, obeying him that calleth. From which explication he gathereth two syllogisms, proving things to his thought, which go before.  
1. That purpose which is according to election of some, with rejection of other some, that purpose may stand sure, though many be rejected.  
But God's word and purpose is according to election, or is such as discerneth and chooseth some from other some to salvation, ergo, the word of God is not made of no effect, though many of the jews be rejected.  
2. That purpose which dependeth not on works, but on faith obeying him, that calling, that purpose, comprehendeth not such as seek by the works of the Law salvation.  
But this is such, Ergo.  
Esau the first borne is hated of God.  
Esau is a type of such as seek righteousness in the Law: Ergo, such as seek righteousness in the Law are hated of God.  
jacob the younger, was loved.  
jacob was a type of all who follow life by grace of calling: Ergo, all who thus follow life, are beloved of God.  
To answer which things briefly, the persons named, are here to be considered personally, and typically. Personally, because else he doth not prove that Israelites the seed of Abraham may be rejected. Typically, because they are heads of all the chosen and rejected, both in the seed of Abraham, & in the Gentiles also. But that they are types here of persons qualified with zeal of the Law, or faith on Christ, this is a dream without proof, merely presumed, which before hath been sufficiently refuted, and shall be further touched, in this which followeth. First then, to the circumstances, why are we not to stand upon them, seeing between types and things typified, there is such analogy, as that thereby one doth lead us to the other? But he doth see well that these things here set down in the types cannot stand with that he would have typified. How can Esau now considered without works, good or evil, when he is rejected, be a type of those who are rejected as sinners for righteousness by works of the Law? Or how can jacob, as he is considered without faith, or any other work, when now he is chosen and called, be a type of such who are now chosen, when God doth see belief with perseverance in them? Again, this decree electing jacob, did offer him grace above Esau; but the decree of saving jacob, if he would believe and obey the heavenly calling, doth offer no less to Esau, or any other. Now his conceiving the Apostle to explain his type in that parenthesis, is most absurd; doth the note of a final cause or event, that, or to the end, that his purpose doth thus begin the accommodation of a type propounded? it is an example not to be seconded; nothing is more plain than that it is added to note the end or event of that manner electing and rejecting, which are here expressed: and for the two conclusions he doth argue from these words; The first is true, but not a thing here to be proved; for the Apostle had said that, ergo, the word was true, notwithstanding the multitude of Israelites were rejected; because that all Israelites were not that Israel, and all the seed of Abraham were not those children to whom the word belonged: This is then that which here is to be concluded, that those who are the seed of Abraham, and Israelites in course of nature, were not that Israel, and that seed, to whom the word signifying God's election and adoption belonged: the force of the argument therefore is in this, not that the decree is after election, but that jacob only was in decree of election, and Esau borne alike of Isaac was not.  
The second syllogism concludeth a thing that never came into the Apostles mind, and cannot be accommodated to these types, unless types in that wherein they are types may be contrary to the thing testified by them; as I have showed above. Beside, who will yield him that God's calling, is here put for faith obeying God calling, when the sight of faith and every thing else was before excluded in this election of jacob; and therefore the decree electing him excludeth and opposeth itself in works to this faith, aswell as any other thing. Now than we see that this decree electing and adopting, is so from God's will, that nothing in man is considered in it, as a mean or cause, but only his mere pleasure: for cleared which, I entered the explication of this place: to this only the context following will agree, which seeing I am thus far entered, I will show so shortly as I can.  
What shall we say then (saith the Apostle) is there injustice with God? God forbidden. For he saith to Moses. This is plain, that the doctrine next before delivered, giveth occasion to this objection. Let any judge then whether Arminius his sense is made probably a ground of this imagination; we see this doth naturally arise from our construction; for if God from his mere pleasure doth choose one, & call him to adoption and the heavenly inheritance, rejecting another every way equal to him; Then God seemeth unjust, for upon his mere pleasure, to deal so unequally with equals, upon mere pleasure seemeth very hard; do but lay that of Arminius by it, and there need no other confutation. If God decree to reject such as reject his grace offered in Christ, stiffly cleaving to their own righteousness; & if out of his mere pleasure, none deserving it, he decree to save such as shall by faith lay hold on his mercy offered in Christ, than he seemeth unjust. I answer; Here is no show of injustice to the reason of man; for that which he supposeth to be the ground of their suspecting injustice; namely, that God should of his mere pleasure decree that believers on Christ, not followers of the Law, should be saved, contrary to his former decree in the covenant with Adam; for had this been the ground of their imputation, the Apostle should have answered, that God did not of mere pleasure decree otherwise about attaining life, then at first he had; but he came to this covenant of the Gospel, by reason that we had broken the former, and through weak flesh, made it impossible to us: But he maintaineth the will of God from mere pleasure, showing mercy to jacob to have been just in him; it followeth.  
He who hath power to show saving mercy where himself pleaseth, he is not unjust in showing to some, without any consideration on their parts, and denying to other some.  
But God hath power to show mercy, electing, adopting, calling to the heavenly inheritance, to whom he will.  
This is the express testimony of Moses, which tendeth to prove God free from injustice in his grace to jacob, and in denying it to Esau: For if he may show it to such as he please, he may refuse it others by the same liberty; He doth amplify this by a consectory deduced.  That which is wholly in the free pleasure of God, that cometh not from any thing in the power of man: But this mercy, electing, adopting, calling, is merely in Gods free pleasure; it is not therefore in man to procure it, but in God's liberty to show this mercy. 
This answer doth plainly show, that the point which distasted was this; That God should at his mere pleasure show mercy to jacob, which he refused Esau; which would make our election, calling, adoption, quite out of our power, merely depending on God's free pleasure: For, both these are here avouched to stand with justice in God, what ever might be surmised: And mark here, that the Apostle doth maintain it without injustice, to show and refuse mercy, when he considereth not any thing in the persons which might make this equal: For were the equity of God's mercy showed to jacob, and denied Esau in this, that now all were become children of wrath, whom God might pardon and restore, or leave and execute at his pleasure; then the Apostle should in the honour he owed to the name of God, have here expressed this consideration, that God might justly show mercy to some, and deny it to othersome, who were no● such, that they had by sin brought themselves under sentence of condemnation. For if he had not showed it to any, he had not been unjust; but Saint Paul did know that he had affirmed, that God looking neither at merit in the one, nor demerit in the other, had chosen and loved the one, refused & less loved the other. Here mark Arminius.  
If that purpose, God rejecting such as seek righteousness by their own works, electing believers, depend only on his mercy, than it is not unjust.  
But that purpose is neither from him that runneth, etc. but dependeth on God's mere mercy, Ergo, it is not to be accused of injustice.  
First; Mark how he maketh the Apostle not answer the difficulty of the Objection, which was this; How could God go from one Covenant, decreeing salvation on works, and decree contrary, that not workers, but believers should be saved? for God's mercy cannot be the cause, nothing else coming between, why God should change his order, and go from one unto a contrary. Secondly; Let him show how mercy can be the only cause, why a justiciary, cleaving to his own righteousness, is rejected from salvation. Thirdly; The Apostle doth not prove this decree, that believers shall be saved, to be just in God, but Gods showing mercy in destination and execution to one before another. Now this decree, I will save all that shall believe; doth not show any mercy to one before another, but offers mercy to all alike. last; Who would ever accuse the mercy of God, for decreeing in a just course to bring men to salvation, when now they had made themselves guilty of wrath: Mark how he depraveth that consectorie, which showeth that it is not in our power now under wrath to deserve that God should decree the salvation of us, in case we would believe. But why Gods decree of election falleth on my person to life, this he maketh in our power, which is the chief thing here excluded; for from that God had purposed and performed to jacob, and from that privilege that God will at his pleasure both intent and manifest his saving mercy and compassions, this is deduced, that this mercy, electing, calling, and adopting one before another, is not in the will or endeavour of man, but in God freely showing compassion: Not to say, he should tell us a great matter, in concluding with a solemn Epiphonema; such a point as this, that man under sin and death, could not deserve, or any way cause why God should strike that covenant of the Gospel, and promise salvation upon believing.  
For the Scripture saith to Pharaoh.] The 17. Verse followeth: The connexion may be diversely conceived, either to prove that God showeth mercy at his pleasure to some, so as he denieth it to othersome; or that which went before, that it is not any thing in us which maketh us elected like jacob, or rejected as Esau; & then the proof err thus; the Scripture doth testify, that hardening and denying mercy dependeth on God's mere pleasure, no less than showing mercy; Or we may conceive it as in reference to the unrighteousness formerly objected; for that objection had a double fact giving occasion; God electing jacob, rejecting Esau, without any thing that deserved it, whence God might seem subject to injustice in two regards; First, for showing his grace to the one before the other, when they both were alike. Secondly; In refusing the one out of his mere will, and excluding him from the grace showed the other, when he had done nothing to deserve it.  
Hitherto he hath answered the first part of the objection, that God in showing mercy to equals, unequally is not unjust. Now he answereth the other part.  That which God hath done, that is in the freedom of his will justly to do: But God hath for ends of his glory, without any thing done on their parts to move him, denied grace to some, and hardened them, which is plain in this example; he did raise up Pharaoh, not yet being, purposing to harden and punish him; Ergo, as he showeth mercy where he will, so he hardeneth, that is, denieth mercy, and so hardens and punisheth whom he will. 
The Assumption is the example, the Conclusion followeth it. Arminius is here still like himself, he frameth a double Syllogism, taking away show of unrighteousness in his decree, made with election of some, rejection of other some.  
That which God justly doth, that he may decree to do.  
But he stirreth up, hardeneth some justly. Ergo, he may decree it without injustice.  
The second Syllogism, from the 18. Verse.  He who showeth mercy and hardeneth, may decree according to election, to show mercy to some believing, and to reject such as seek righteousness in the works of the Law. But God showeth mercy on whom he will, etc. 
For the first, it is true that is gathered, but not pertinent; for this example is brought to show that God may reject a person without injustice, when he hath done nothing for which Gods will should be moved to reject him; and it is to be well noted, that the mind of God cannot be too prone, that he may make a decree to reject a person that followeth righteousness in the Law; for Pharaoh cannot be considered, as in the number of those jews who were zealous for the Law. Beside that, it could never seem in appearance unrighteousness, to decree when a man is now a child of death, that if he will not accept of God's mercy in Christ his Son, but cleave to his own righteousness, than he shall be rejected. And for the latter Syllogism, it is no new Argument, as Arminius would have it; but the conclusion affirming from all gone before, that it is in God's liberty to show mercy to some, as to jacob, and to deny it to othersome, and that, Ergo, he cannot be unjust in doing that which he hath liberty to do. Again, the first part of the Proposition doth fight with it self; for he who may show mercy on whom he will, he may not make the creature the cause why he should show mercy, for he cannot show mercy on any out of his mere pleasure, & yet show mercy on some consideration in the creature moving him to it.  
Now from this that here it is said; God may show mercy on whom he will; he gathereth, that God may make a decree to show mercy to such as believe, repent, and persevere, etc., in sanctification.  He who may show mercy to whom he will, he is not restrained to some persons, who shall be of this or that condition, but is as free to one as another. 
Now the grounds of this new learning, or old error, I know not which to call it, say, that God cannot choose any, but such whom he seethe eligible, as being qualified with such condition as the justice of God admitteth, which is the moderatrix of his mercy.  
He who can show mercy where he will, can do more than that which may possibly be done, and yet not any receive mercy.  
But such a decree as this might be made, and it still possible that not one in all mankind should be partaker of mercy.  
He who showeth mercy where he will, is the cause why mercy lighteth on these particular men, rather than others.  
But he who can but make a decree, that such as will believe shall have mercy, he is not the cause in particular why this man hath mercy showed to him, rather than another.  
His Conclusion misconstring that word and decree, is above refuted, and hath no concord with this Objection following, which is most evident, after this manner.  
If it be by his mere irresistible will that men be in the state of such as are rejected and hardened, than he hath no reason to blame them being so.  
But he out of his pleasure, without any thing in the creature causing it, doth reject some from mercy, and harden them: Ergo.  
Now Saint Paul doth answer this, either by denying that the will of God is unresistible, or by denying that the efficacy of Gods will doth reach thus far, that some men are in the number of those who are rejected and hardened; but first by rebuking the insolency of this fact, that a creature should expostulate with his Creator; secondly, by showing the right of the thing, viz. that God may at his pleasure reject and harden some: The first in the 20. Verse.  
That which the Pot may not do with the Potter, that mayest not thou do to God thy Creator.  
But the Pot may not find fault with the Potter, for framing it thus or thus, the end of the 20. verse. Thou mayst not find fault with God, as if he were in fault, by whose irresistible will thou art in this case wherein thou standest, rather than thyself, who dost suffer his unavoidable pleasure.  
Having thus chidden the insolency of this muttering imputation, he proveth that it is equal God should out of his mere pleasure show mercy to some of his creatures, and reject other some, to induration and punishment.  
The right which the Potter hath over his clay, that and much more hath God in his: for the Potter must have his clay made to his hand; but God must create and make the clay which he will work with.  
But the Potter hath the power that he may sever certain distinct parcels of his clay, out of his mere pleasure to contrary uses. v. 21.  
The Potter doth not sever his clay in this manner, if it shall all be fit to receive some noble form: I will make it to such end, if not, I will turn it otherwise; for than it must from the clay, not the Potter; why this parcel were a vessel to honourable use, and that otherwise.  
The Conclusion followeth, ver. 22.23.  
Ergo. shall not God have the same right to appoint some of his creatures to be vessels of dishonour, howbeit he useth much patience towards them, that he may the better declare his wrath, and power in them, and his most gloririous mercy towards his chosen?  
The words have a rhetorical reticency in them, and are thus laid down. What if God, willing to show his wrath and power, have borne with much patience? etc. and that he may show his glorious mercy towards the vessels of mercy. Now something must be understood: Shall his power for this be the lesser? or any plead against this freedom of God in denying his mercy, and rejecting some, from the great patience he useth toward them: or we may conceive it, if not preventing this objection, yet laying down the conclusion with a double reason, after this sort: If God have most just ends of his glory, and the good of others who are vessels of mercy, and if he execute his decree with much patience, and long sufferance, towards the vessels of wrath; shall he not have power to ordain them to this end, whom in so just manner, and upon so good considerations he bringeth unto? etc. In answering these, Arminius seemeth very accurate, but it is a wily diligence; such as those poor creatures use, which being hard be set will run round often, & fetch running-iumps, that by this means they may bring to a loss all that pursue. To leave him therefore in impertinent discourse, what I can gather out of him, touching these words, respecteth one of these three things: 1. The occasion which went before, God hardeneth whom he will, as he showeth mercy to whom he will. 2. The objection. 3. The answer.  
Let us begin with the first, for if you mark the antecedent in the sense Arminius taketh it, it will not bear the objection following. Secondly, If the objection could be made, yet Saint Paul's answer would prove impertinent; the antecedent occasion, Arminius must understand of God's decreeing to harden, or actually hardening, according to his decree: His decree is, I will deny thee mercy, harden thee, punish thee, if through unbelief and impenitency thou shalt make thyself worthy: His actual hardening is a powerful executing this punishment of induration, and rejecting, on him who hath by final impenitency deserved it: neither of these will bear his objection, with show of reason. And because Arminius seemeth rather to respect the decree, we will take up that, and join this murmuring objection with it. If I am hardened by God's decree, which doth set down the hardening and rejecting of all such who shall by final unbelief and impenitency provoke him to it, then hath God no reason to be angry with me, on whom this sentence is executed by his unresistible will: But I am hardened according to that decree. Take the antecedent in the other sense; If God now in his wrath execute induration on me, having deserved it by my final impenitency, and that with such power that I cannot resist him, then hath he no cause to be angry with me, who am thus hardened by his almighty power. I do appeal to any conscience, what show of reason there is, inferring such a consequence on such antecedents. No, had Gods will been, not absolute within himself, but respecting conditions meritorious in the creature, or had his induration been a mere inferring of punishment now deserved, and not a denial of mercy which should have removed the entrance of the other (which the opposition teacheth to be meant by induration) then there had been no show of reason thus to grant against God. But come to the objection: He conceived in it thus much, as if it should say, Can God's induration cause him to be angry against us who are hardened? Can that which is the effect of his unresistible will, cause him to be angry with us justly? First, the Apostle chideth this insolency, suggesting the state of the person murmuring, and the person of God against whom it is murmured. Secondly, from comparison, well having thus repelled it, he defendeth the equity of God, and answereth to the matter. First in the 2. verse.  He who hath power to decree the life and death of his creature on some conditions, and so to harden some, and show mercy to others; If he harden or show mercy, we must not reason against it. 
But God hath this power set down in the comparison of the Potter: but the comparison of a Potter pleadeth a far higher thing in God, then making a decree of saving such as should become fit through use of their own liberty, and condemning such, who should most justly deserve it. For this legal kind of induration, as some of his scholars call it, giveth no occasion of imputing, with show of reason, any fault to God, seeing God's decree doth not any thing to me, unless further than I make myself a vessel of dishonour. Secondly, this sense hath no affinity with the Potter's fact, this decree doth not make definitely any persons vessels of honour, but such of them as should believe; all if they will believe: this doth not make the persons become vessels of honour, but the performance of the condition in the decree, this maketh God to frame persons diversly qualified, to divers ends; whereas the Potter frameth a mass all alike to divers purposes. Thus having repelled this murmuring, he doth make answer to the matter of their objection three ways, which likewise may make, to his judgement, a limited reddition of the former comparison.  
Thus by the way I have run over part of the ninth to the Romans, in which were not all error a thing connatural, I should marvel how any could ever imagine things so directly against the meaning & discourse of it: The plot of his election was as strong in his brain, as numbers in theirs who thought they saw them in every thing. Let us ever hold that the choice and purpose of calling to the heavenly inheritance, is merely from his will, because he will, without any respect to the works or condition of his creature; framing mankind to divers ends, with as much freedom, as the Potter doth his clay, though it seem to fasten unrighteousness on God, and to excuse the creature, to flesh and blood. It is one thing to do things with will, another thing to do them from free pleasure of will, or because we will only.  
Again, the decree is therefore made to depend on God calling, that it may be firm; but did it depend on perseverance in faith, left altogether in our liberty, it could not be firm, seeing it dependeth on such a condition as to the last breath is uncertain, by his own principles otherwhere delivered.   

Now followeth the end. For the praise of the glory of his Grace.] First, to open some words in this verse, that so we may see the meaning, and consider of it more fruitfully; it may be asked what Praise is: There are words which sound this way, the difference whereof I think good to unfold. Praise, when it is taken restrainedly, doth signify the setting forth by speech of this or that, in any which is praise worthy: Honour is larger, for it is done by word, work, gesture, and serveth to report our reverent respect to God's excellency: Thankfulness is a praising of God, as having bestowed some benefits on us: Glory is the account which we have of God, when now he is made known to us. Now here praise is put in a larger acception, and may contain all of them, both the admiration and high esteem of it, when it is once manifested, the praising it in word, and honouring it, the thanksgiving which is most worthily yielded to it.  
Glory of God is sometime used in a singular manner, to note a glorious instrument, coming immediately from God, and made immediately for God; man is the image and glory of God: Sometime it is used in an acception more frequent, for the glory of God which is in us who glorify him, or the glory of God in himself, who is glorified of us; even the glorious being or essence of God; Thus it is used here, and Rom. 9 that he might show his glory to the vessels of mercy, that is, glorious nature so merciful & gracious: So 2 Thes. 1. from the glory of his power, that is, his glorious essence, which is most powerful. Thirdly, for his grace, here we must know that S. Paul useth divers words, 
Rom. 5. 2 Tim. 3.5. Ephes. 2. Tit. 3. john 3. A● beneficientia it amicitia afficient ad benefaciendum.  which signify one thing, but clothed or putting on divers respects, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 5. Love, Bountifulness, Mercy, philanthropy, Grace. Now all these are the same thing, even Love; What love is, I need not show; Bountifulness is Love, as now it is in work beneficial; Mercy is love, as now it helpeth the miserable; philanthropy is love, as it respecteth mankind; Grace is love, as it giveth good things freely, without desert, to make accepted; The word signifieth to do a favour, to follow one with some real favour now executed. The sum than is this.  
All this spiritual blessing wherewith God hath blessed us, is to this end, that he might manifest his most glorious essence, which is grace itself, and that to the intent we might admire it, esteem it highly, honour it, set it forth in words, yield thanks to it; which grace of his, before all worlds, is it which now in the appointed time hath made us who are children of wrath, accepted and followed with many favours in his beloved Son our Saviour.  
The verse containeth two things.  

1. The end in these, words; For the Praise of the glory of his grace.  
2 A description of Grace, from the effect, which is set forth both by the principal cause, God by his eternal grace; & ministerial, or secondary, God out of his eternal grace, in & through his Christ hath made us accepted.   
Doct. First then we observe, that all he did from eternity intent about man, hath no end but his own glory: He made all things for himself, Prou. 16.4. All things are from him, through him, for him. Bring my sons and daughters every one, whom I have created for my glory, Isa. 43.6.7. The reason is plain, God who is wisdom itself cannot work without an end: A wise man will do nothing but to some purpose: That which must be God's end, why he maketh all things, must be better than all those things which serve unto his end; for the end is better than that which serveth for it, as the body is better than food, raiment, and all things which serve for the body. In the third place it is plain that nothing is better than all the works of God, beside God, nothing better than every creature, but the Creator: If then he must needs have an end why he maketh things, and this end must needs be better than the things made for it, and nothing is better than all the creatures, but only God the Creator: Hence it followeth that God must needs have himself as his end in every thing which he worketh: now God being so perfect, that he needeth not our good, that nothing can hurt him, or make him better in himself: hence it followeth that his end must needs be some external matter, as the making himself known, that he may be accordingly honoured of us, & that to the benefit of us who yield him this honour. The Scripture intimateth 3. ends in that God worketh toward his chosen. 1. The glory of us; The wisdom of the Gospel is said to be predestinate to our glory; all things are ours. The 2. is the glory of our mediator, all are yours, you are Christ's, 2 Thes. 1. Christ shall be glorious in his Saints, yea, admirable in them that believe. The 3. is God himself; all are yours, you Christ's, Christ Gods; that is, for God and his glory: Now those two former are ends to which, not for which God worketh. He that buildeth a house, that he may lay a sure foundation, that he may raise the frame, give it the due filling which belongeth to it, but these are not his proper ends, but that he may have a house for his habitation: So God worketh many things to our glory, and that in us his Christ may be glorious, but the proper end which he hath in all, is his own glory.  
Use. Wherefore seeing this is God's end, let us in all things labour to yield him glory, whatsoever we are, let us be it in him, & through him, and for him. We see every thing that cometh of the earth, goeth to that common parent again; every body made of these elements, is resolved into these elements; so must it be with us, we must return back to him in glorifying him, from whom we come, as the workmanship of his hands: It is certain, if he be not glorified of us, he will glorify himself in us. What a shame is it that we should not have his glory, as the end we aim at in every thing, who hath made all things in heaven and earth serve, as their end, to which they may be reduced?  
Doct. Secondly observe, that he doth generally intend his praise of his grace, in all such who are predestinated by him: that which God doth out of his grace, must needs be to the glory of his grace; But he doth elect and predestinate us out of his grace. We see that if one doth this or that in wisdom, he is praised for his wisdom, which in this or that he hath showed: So in any other virtue, thus it is, those things which God doth out of his grace, he must needs intend to have his grace notified in them, and to have it, being known, admired, honoured, & praised accordingly. Again, those things which God doth out of justice, though, diversly justice, from which they come, shall be glorious in them, yet all that justice doth is reduced to this, as the just supreme end, even to lend a voice to the riches of Gods glorious mercy, which he showeth the vessels of mercy: For look as in us the actions of inferior virtues, which commend the virtues they come from, they are serviceable in some sort, to actions of superior virtues, Ergo, what my temperance doth upon the Sabbaoth, it doth it for religion sake, that my devotion may more fully and fruitfully occupy himself; so would God have us conceive in his dispensation, that what his justice doth, it is such, that in some sort it hath a respect to, and is serviceable to this most supreme end, this praise of his grace; this is it, in which he most delighteth: Even as virtuous Kings after the matters of God, affect above all things to be had in honour for clemency and bounty; so it is with our God, King of Kings, all he doth is to this end, that his grace may be made manifest, unto his greater glory. Men indeed may look at praise as a spur, but not drive at it, as their highest end, nay, they may not seek it, but for a further end, God's glory, the good of others, their own due encouragement: But God may seek his glory as his utmost end, because he is not in danger of Pride, as man is, and there is none higher than himself, to whom he should have respect; this maketh him when he showeth himself to Moses, proclaim this in himself without comparison above others. See the place.  
Use 1 The Use of this is, first, to stir us up to glorify him in regard of his grace to us: How will servants who belong to bountiful Lords, commend them for their frank housekeeping, liberality to the poor, bounty to their followers? So should we never cease to have this grace in our hearts and mouths, to his glory who hath showed it. Let us not be like those grounds, which swallow Seed, and return nothing to the Sour: They are not the children of grace, in whom God obtaineth not this end; for all such as belong to his grace, he hath chosen them to this end, that his grace should be known, praised, and magnified by them. Saint Paul; I thank God in Christ, Rom. 7. Praise be to God in Christ, 1 Cor. 15. Blessed be God, even the Father, 1 Pet. 1. If the light of God's graces shining in men, must make us glorify God in them; how should this most high grace of God before all world's thinking on us for good; how I say, should it be extolled of us? When the love in a good man must be glorious in our eyes, yea, seeing his predestination hath so wrought, that all things shall work for our good; let us in evil, as well as in good praise him; he loves in every thing love itself. Even as waters come from the sea, and return again to it: So from this Ocean cometh every blessing, and every benefit should by praising this grace, be resolved to it.  
Use 2 This Doctrine, hath Use for confutation: If this be the last end, and the direct and immediate end of all God doth toward his children, than it cannot be, that their life of glory in the heavens should be given them from the hand of justice: For if that should next of all and immediately be given them from justice, than the last things, to which Gods predestination should come, is the glory of God's distributive justice. 
Aeque proximè & immèdiat●o.  If they say God doth give it as an act of grace and justice; I answer, than God hath not done all in election and predestination to life, unto the glory of his grace, but to the joint glory of his grace and justice. Again, it is impossible that God should alike immediately give life jointly from grace and justice: For if grace give it freely, justice cannot together give it, as a matter due by meritorious purchase. God may as possibly condemn the same man, both out of revenging justice and mercy at once, as he can give a man life at once, both from free grace, and distributive justice; for mercy and revenging justice are not more opposite, than grace is to distributive justice.  
Again, we see them confuted, who think that God propounded an indefinite end about his creatures, destinating his creature to his glory, in a manner indefinite, whereas we see in the highest acts of God's counsel the Scripture mentioneth, God is testified to have his end, not in general, but specified as it is here, the praise of his glorious grace. Beside that, God cannot propound ends indefinitely; for this supposeth that God may provide for some particular end, and be frustrated in it; that he dependeth on the will of man in his decrees touching his glory, in this or that particular manner; that he doth not see in that instant moment, or sign of his eternal act, whereby he did decree to make: When he doth decree to make his creature, to what particular end he shall bring him, only he is sure in some kind or other to have his glory.  
Doct. Observe thirdly, from this he saith; Of the glory of his grace.] And so the other attributes of God are his essential glory, a most glorious Essence; In earthly things, that is a glorious body, which is light some & radiant, & hath a kind of lustre, Ergo, Saint Paul saith, there is one glory of the Sun, another of the Moon and Stars, making these lightsome body's subjects of glory: Thus it is a property of a body glorious, to shine as the Sun; needs than must God be essentially glorious, who dwelleth in light, who is light itself, such as that to it there is no access; such as that the Seraphims conscious of their infirmity, do veil themselves before it. The light natural, which this bodily eye seethe; the light of reason, of grace itself, all are as nothing before this light. When Moses said, Lord show me thy glory, Exod. 33. the Lord said, I will show thee my excellency; And what was it? Even his grace, mercy, bounty, long-suffering, etc. Exod. 34.  
Use 1 I name this by the way, to stir us up, that we may endeavour to know the properties of God, and view as we may, the reflection which we have in his word and works, of so infinite glory. How dull of heart are we, that we no more seek to have the eyes of our minds wiped, that we may get some glimpse of it? We will run after glorious sights on earth, and are much affected with them, to see the glory of Kings, especially when their royal estates have annexed princelike wisdom, it maketh that befall men, which did once happen to the Queen of Sheba; There is no spirit remaining in them, they are overcome with it: But how would this delight us, did we in any measure discern it? What shall be our glory in heaven, our blessedness, but to enjoy the continual view of this glory, this most blessed vision? By meditation and contemplation, to fix the eye of our souls on this glory, will transform us into the likeness 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 rottenness itself. Wherefore let it not bewitch us, but let us all seek to God, to take away the vail off our hearts, to the end that we may yet, as in a mirror or glass, get some sight of this most rich glory. Rom. 9 This grace of his which hath been always towards us.  
Observe four. Wherewith he hath made us accepted.] That is, with which grace electing and predestinating us, that it might be glorified of us, he hath now in his time done us favour, or made us accepted in his Christ. Doct. Observe then, what grace it is which in time doth work all good things for us; even the same grace which before all time did purpose them to us: Gods loving us to life, doth not begin when now we are brought home by conversion to believe on him, but when we were his enemies, he did so love us, that he gave his Son all to death for us, joh. 3. Rom. 5. And when he calleth us in time, he doth it out of that grace which was given to us in Christ our head, before all worlds: For this cause the Scripture doth not say, that God beginneth to love us to life when we believe, but that he giveth us life eternal, executing that to which he had loved us; neither doth the Scripture say, that in Christ now sent to work our redemption, love in God is first conceived; but that it is manifested, when that saving grace appeared, Tit. 3. when the philanthropy, or love of mankind appeared, Tit. 3.5. So God doth call us according to grace given us 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 been overshadowed by the Gospel. Now look as if the Sun having her light long eclipsed, should after break out, it were no new light, but an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or new getting up of the old light, which for a time was eclipsed: So it is with this sun of God's eternal grace, the interposition of sin, through the virtue of justice, did for a time keep from us all the gracious influence of it, till at length in Christ, removing that which hindered, it breaketh out, piercing our hearts with the beams of it, and working in us many real effects, which it could not put forth till justice were satisfied: Even as God knew how to love Christ his Son to that glorious life, to which he had chosen, and yet execute the cursed death on him, as our surety: so he could love us with his eternal love, unto that life, to which he had chosen us, and yet execute on us the cursed death, when we had offended.  
Use 1 This first serveth to excite in us godly joy, in us I say, who see this light risen over us, this love shining upon us in Christ, which was sometime so overcast by sin and death, that no glimpse of it might be discerned. If this bodily sun had his light but two or three days eclipsed, O how sweet and amiable would it seem to us, when getting the victory, it should shine in manner accustomed? But shall it not affect, that the grace of God quite hid from us, while we were the children of wrath, lay in all kind of darkness, that this grace so hidden should like a spring sun return to us, and refresh us?  
Use 2 Again, we see them confuted, who will not yield that God loveth any sinner unto life, till he doth see his faith and repentance: But the love which destinateth to bring one to life, may stand with wrath, executing death; and why doth he work in sinner's repentance, faith, sanctification, which are the means tending unto life, if he may not purpose the end unto them? What shall hinder him from loving them thus far, as to purpose to them that he can justly execute?  
Doct. Observe Lastly, in and through whom the grace of God doth bring us to receive favour and grace, even in, and through, his beloved. The Law came by Moses, but grace and truth through jesus 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 give this testimony of him, This is my beloved, in whom I am well pleased. For Christ hath performed such an obedience at the commandment of grace, as doth yield such satisfaction to justice, that grace may justly give us every good thing; yea such an obedience, as doth procure from grace every good thing for us; for Grace and justice kiss each other in Christ; Grace freely bestowing all her gifts unto her glory, and that without any wrong, nay with full contentment of revenging justice. See the first to the Coloss. what is written on those words, Who hath translated us into the kingdom of his beloved Son.   

In whom we have redemption through his blood, even. etc.] verse 7 Thus we come from that gratifying, mother, childbearing grace, from all eternity in God himself, to that grace which is freely given to us, and hath his real effect in us: And this is handled, first in regard of the jew, who had received it, Paul with the rest believing. 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 main branches: First, the grace of redemption, or justification. 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, he doth set down the benefit of vocation effectual, which did go before it, and make way to it, verse 8. Thirdly, the means of their vocation, vers. 9.10.  
In his propounding the benefit, first we must mark in whom we come to have it, in Christ. Secondly, what this redemption is, that is the bringing us out of bondage. Thirdly, the ransom in which we are redeemed, through his blood. The exposition, viz. that he meaneth nothing by redemption, but remission of sins, the fountain whence it springeth being annexed, viz. the riches of God's grace. The sum is, out of his eternal grace he hath made us accepted in his Christ; for in his Christ (whereas by nature we are in thraldom and bondage) he hath delivered and redeemed us, through no other ransom then the blood of his Son; He hath, I say, set us free both from guilt and punishments of our sins, through his most rich and abundant grace towards us.  
Doct. Observe first, in whom deliverance is to be found from all spiritual thraldom, even in Christ: It is often said in Christ (as above, we are blessed thus and thus.) The Reason is.  
Because God hath made Christ an Adam, head, root, common receptacle & storehouse, in whom are treasured all those good things which from him are communicated to us: There are three phrases in speaking of Christ: Sometime we are said to have things in him, sometime for him, as Phil. 2. To you it is given for Christ his sake, not only to believe, but to suffer: sometime we are said to have things through him, as 1 Corin. 5. Rom. 7. Blessed be God, who hath given us victory, through Christ. Now the reason of the first is, because that in Christ as a common storehouse, every thing is first placed, which afterward is to be imparted to any of us: As in Adam our being natural, our hopes of life and death, and in event our condemnation, was received, before ever they came to be applied and received actually into us. The second is said that Christ doth by his obedience, obtain every good thing, which in time is communicated to us: 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 only of impetration, but of execution; that is, not only obtaining and receiving from grace all good for us, but executing, and by efficacy applying the same in us: as the first Adam doth effectually propagate his being, sin, guilt, condemnation.  
Use. The Use of this Doctrine is to stir us up to seek this above all, that we may be by faith in Christ. We love to thrust amongst them with whom we may find benefit & profit; yea we must strive by faith to grow up in him: the more nearly we are united with any thing, the more we partake in the virtue and operation of it: Those who are nearest the fire, partake in the heat or a more than those who are further removed: So it is here; alas men seek to be made one person in Law, to be most nearly joined to such as may bring them in wealth, Allies beneficial, but who doth seek by a spiritual marriage to become one with him in whom is every good blessing? See above the end of the third verse.  
Doct. Observe secondly from this, that he saith, We have redemption in Christ; what all of us are by nature, viz. no better then in a spiritual captivity or bondage. Were we no way taken or held captive, there could be no place for ransoming or redeeming of us. Now captivity or bondage is a state opposite to liberty, wherein men live under the power of hard Lords, deprived of liberty, and grievously entreated many ways. The bondage of captives is in this; first, that they are in hands of such as rule severely over them: secondly, they have not freedom to do any thing which formerly they might, when they were at liberty: third●y, they are forced to endure many things most grievous: Thus it is in the spiritual consideration, which I will briefly unfold. What Lords as it were reign over a man, they are of two sorts, the Principal, or Ministerial: The principal is the most just God, whose justice we have wronged by sin, ergo, we are said to be redeemed from under the Law, that is, from under the revenging justice of the Law: Look as subjects taken in murder, robbery, & committed, are the King's prisoners principally, not his who keeps them; so it is with us. Ministerial, the Devil and his Angels, the conscience accusing & condemning for sin. Act. 2. Men are said before their conversion to be under the power of the Devil, 2 Tim. 2. to be taken as beasts alive of the Devil, to his will; not that he is the principal Lord that hath right in the prisoner, but he is the jailer and executioner, & so the prisoners are his, to keep them in the dungeon of darkness, and in the chains of lusts of darkness: Yea God hath put a man under the power of his Conscience, which is as a keeper, continually going with him, and haling 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 under-keepers, who were chained arm to arm unto the prisoner whether soever he went; Thus doth God, to guilty man his prisoner, he doth join to him his conscience, as a continual keeper, which though it may be brought asleep, yet it shall ever be found when God shall call, bringing him forth, and witnessing against him.  
For the second: Natural man hath no spiritual liberty to do any thing spiritually good, as he did before sin entered, but is led as a slave by lusts, by passions, by objects which please him, so that he is in a brutish bondage: for, even as the bruit beast hath no liberty, but is carried by the appetite to every thing that doth agree; so natural men, as Peter speaketh, are led with sensuality, covetousness; that look as one would lead a sheep with holding out hay or ivy, an ox with fodder carried before it; so doth the devil natural men, with such objects as he knoweth doth fit their corruption, 2 Pet. 2.19. Every one is servant to him of whom he is overcome; Now sin hath overcome all men, and this Paul did confess of himself before his conversion, Tit. 3.3.  
Natural man's bondage is, that he is exposed to suffer a thousand evils, to wearisome vanity in every thing, yea through fear of death the upshot of evils, he is subject to bondage all his days, while in that state he abideth, Hebr. 2.15. Pharaoh did never put Israel to such hard services, as the Devil putteth those to, whom he keepeth under his power; You may amplify these considerations: Having showed what it is, and in what it standeth. I will conclude this point with showing how it entered.  
Our first Parents by the Devil tempted, wilfully breaking God's commandment, brought themselves 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 mere grace, set us free: The children you know of persons in bondage, are all bondmen likewise; Portus sequitur ventrem.  
Use. This should make us enter into ourselves, to see if we be not in this woeful thraldom: O the misery of men surpasseth all that is in the beast; for they take it as a grievous thing to be ensnared and taken, but man laugheth in midst of his bondage, he counteth it liberty to live a slave of Satan; they think that to follow things and courses pleasing their nature is liberty, though it be no more liberty than an Ox is in, while with fodder held before him, he is led to the place where he is to be slaughtered. Again, they know, nor think nothing of bondage: When Christ told them If the Son set you free, you are free indeed; What reply they? We are the sons of Abraham, we were never in bondage; Spiritual thraldom could not enter their thoughts. Look as it was with those men Elisha did lead to Samaria, those bands of the Syrians, so fareth it with these; while the Devil leadeth them to hell, where they will die without repentance, see themselves in the midst of murdering spirits, they follow him as if they went to heaven itself, as those followed, being led with a mist depraving their sight, they followed to the city of their enemies, thinking they had gone to Damascus, their own strength: Many such souls there are led in this fashion, who yet will have the Devil in their mouths, and defy him in words, as having nothing to do with him; but as many profess in words that they deny in deed, so many defy in word that they do in work. Take a young gallant, who now in his ruff doth swagger it, and run the next way to the hospital; tell him of being poor, he will defy that ever it should come near him; but yet while he doth play the prodigal, he doth go apace in the way to beggary: so thou dost defy to be in bondage to the Devil, & follow him; but while thy ignorant mind, thy lusts, thy passions, customs, corrupt example, while these guide thee in thy course of life, the Devil leadeth thee, as in a string, to all he pleaseth. If thou didst never feel any spiritual bondage, this is sign enough thou art still in bondage; even a 〈◊〉 sicknesses are felt when now nature somewhat recovereth: so bondage is felt when now God restoreth in the beginnings, by work of his grace, some true liberty, than a man findeth his unregenerate part yoke him, the things of this world too much prevailing over him, that he thinketh himself even sold under sin and captive to it.  
Doct. Observe thirdly, that we have deliverance from our spiritual thraldom by Christ: Christ for this is called our Redeemer, or Redemption of his people, who doth deliver them from the hand of all their enemies, that they may serve the Lord without fear. Those whom God did raise up to redeem his people, as Moses, the judges, etc. yea those who redeemed, as kinsmen, this or that, were shadows of this our great Redeemer, who was in time to be revealed. Now redemption noteth sometime the action of God working our deliverance, sometime for the effect of this action in us, who are redeemed and enlarged; thus it is here taken for a state of freedom, which believers attain through Christ his redemption: and this state is twofold; either begun only in this life, or consummate, in which sense we have 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 deliverance from the bondage of mortality itself, 
1 Cor. 1.30. v. the word Redemption expounded.  which these vile bodies of ours shall be brought unto in heaven: Here he speaketh of the former, which faithful ones are brought unto now believing: This may be amplified by branches correspondent to the contrary bondage; for from what time we are in Christ, we are freed from being under the Law, and revenging justice of God, there being no condemnation to those that are in Christ, Rom. 8.1. Again, this strong man is cast forth, from what time Christ the stronger entereth; The conscience is made a sweet companion and comforter, rather than a rigorous keeper: Being justified by faith we are at peace. Where the King hath released a prisoner, the jailor can have no further power over him; for he is but to keep him during the King's pleasure. Again, by grace, God doth set our wills at liberty; so that sin cannot reign in us as heretofore, Rom. 6. Grace which fighteth against the lusts of the flesh, and will not let us come under the power of any thing; yea, the world is crucified to us, and we to the world: For as when health cometh, a man beginneth to walk abroad, and do such things as he could not stir to, while his sickness did keep him under; so it is here. Finally, we are so set free, that we can suffer nothing which our wills have cause to be unwilling with, all things being such, as shall work together for our good. Count it all joy when ye fall into temptation, which is the height of freedom, that so far forth as we are regenerate, we cannot suffer any thing, though all the creatures should conspire, but what our own wills like well of; yea, ask by prayer, in some sort at God's hand. But it may be objected, that the devil doth still prevail against us, that sin leadeth us captive, Ergo, we are not delivered. I answer, 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 devil, to hold us under condemnation, from his power of molestation; and we must distinguish the power of sin reigning over men, with willing subjection, and usurping over him, as now set free, and making resistance.  
In the former respects, we are redeemed and delivered, from what time we believe; the latter, we are so subject to, that they shall be more and more diminished.  
Use 1 The Use of this is, first to stir us up to thanksgiving, even to sing with Mary our Magnificat to God; What cause have we to praise him, who hath visited and redeemed us with such a redemption? We should every one sing the song of Moses, to see ourselves thus delivered. Let us remember how this lust, & that passion, were wont to tyrannize in us; Let us remember when it was death to us to be held to duties of godliness, in which is the exercise of true freedom; Let us think of those times wherein sin did hold us so fast, that though we saw the mischief of it, and purposed sometime a new course, yet we could not but return to it, as before; Let us remember when fears of conscience and death, have held us in thraldom, that these may set an edge upon our thanksgiving. Lest we should forget this duty to God, God hath left some trouble, some remainders; like the weather in ache of a wrested joint, when now it is restored: How thankfully would we take it to be set free from the darkness, deadness, sensuality, earthly mindedness, which we still find, as a clog and chain to the spirits of us? If this would be so grateful to be set free from circumstances, which molest us only; how much more is that our substantial deliverance from the revenging justice of God, from the power of the devil, holding us under the curse; from the power of our conscience justly condemning us, from the power of sin, commanding as King, how much more is this to be extolled? This mercy was not showed to the Angels, creatures more excellent than ourselves. Should one set us free from the state of Villeinage, or ransom us from the Galleys, we could not think ourselves thankful enough to them; much less can we ever be thankful enough for this benefit.  
Use 2 It should stir up spiritual joy: Look, Isa. 44.23. where the insensible creatures are called upon to rejoice, for the redemption of God's people, when they were redeemed from Babel; the joy did put them into an ecstasy, they knew not whither they were a sleep or a wake. Let us pray to God to move the scales from our eyes, and take the vail from our hearts, which will not let us rejoice in so excellent mercy.  
It followeth. Through his blood.] Observe, what it is by which we are ransomed and redeemed, even the blood of Christ; This was it, which in the blood of all the Sacrifices was prefigured: We are redeemed, saith Peter, not with silver or gold, but with the blood of Christ, a lamb undefiled. When any are captive here and there, we have but two ways usually, by which we redeem them; The first is by force of arms, when we powerfully rescue them, the other is by course of justice, when we send some ransom, and by way of change set them free. 
For withdraw that voluntary covenant, who doubteth but that had the creature kept his innocency a thousand years, God was free to have annihilated him?  Now it is in vain to dispute what God might have done by absolute power; for God may out of his absolute sovereignty, not have punished Adam's sin, both because it was against himself, not others, to whom he is tied to do justice; and especially, for that the demonstration of his revenging justice springeth not from the necessity of his nature, but from his voluntary disposition, as well as the giving life perpetual, to obedience for a certain space performed; And finally, because God is able, were he pleased to show this power, to turn it to his glory; which men's impotency not attaining, maketh them that they cannot always with justice forgive, even that in which themselves are trespassed: Yet seeing God hath determined that his justice shall take her revenge, if by breach of covenant she be wronged, he cannot but execute punishment, neither may he set us free from the same, but so as wronged justice may receive satisfaction. Again, we know which maketh the Scripture say, it was meet 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 corporal and spiritual, such as is a punishment of sin, but not sinful. Desertion, not in regard of union and sustentation, but of consolation. Impression of wrath, death being made as serviceable for our good, and the fear of it being taken away by him who hath tasted it for us, and swallowed it up into victory.  
We know that he hath by way of ransom redeemed us, as being the fittest way, both to deliver us, out of his grace, freely, and yet to show himself just, in so justifying or redeeming of us; See, Rom. 3.25. For further opening this point. Mark two things. 1. What is understood by Christ his blood. 2. How it hath set us free from bondage. By his bloody death upon the cross, or his bloody and cursed death, the Scripture maketh us redeemed: By his death, Heb. 9.12. and by yielding himself to be made a curse for us, Gal. 3.13. the commandment given to Christ, being this, That he should lay down his life for our redemption; For look as a surety must pay in such death as the Law inflicteth on sinners, such death as is joined with the curse: As he was our surety, and undertook to answer our sins, the Godhead did but sustain him, that he should not be swallowed up of it; as the brazen covering of the Altar, did make it fit to endure that material fire. 3. The assault of those impure spirits for the hour or time, for all those powers of darkness was then come, when this his redemptory suffering approached.  
Christ our surety, was to take upon him our debt of death, both corporal and spiritual, so far as he might, neither the union of his person, nor yet the holiness of his nature any whit diminished: The Scripture doth mention his blood so frequently, both because this circumstance is most sensible, and was the body in which all the typical blood of sacrifices in the Law had his accomplishment.  
And Ergo, as when we read that Christ was flesh, we must not think as Apollinarius, that he took no soul; so when we read his blood shed, or bodily death, we must not think that he died not a spiritual death in soul also: The fathers, who denied that he died in soul, deny it not absolutely, but after a sort, viz. that he died not such a death in soul, as did destroy the essential life of it, like as death bodily doth the life of the body; nor yet any such death as did either separate his soul from union with God, or did imply any sinful corruption, as it did in us, whose souls are dead in sins and trespasses.  
Now this death is it, by means whereof God's grace doth set us free, and that in most just manner. First, from the guilt of sin, in as much as it doth pacify and satisfy justice her displeasure against sin: This obedience of that great God, our Saviour, being far more effectual to please and satisfy, than the sin of the whole world could be to displease and provoke justice against us: For though it be finite in itself, yet in the person it becometh infinite for the value of it: Hence it is that God, that is God, as now in his revenging justice is gone forth, is said to smell a savour of rest in the death of Christ, and by Christ's being put under the Law, or curse of God's revenging justice, made manifest in the Law, we are said to be redeemed from the Law or curse, as by an all-sufficient ransom accepted of justice.  
Secondly; Now this blood or death, doth free us from the Devil; for Satan's power over us, was by reason of sin and the punishment due to it, from the justice of God, Col. 2. By his cross he triumphed over, & spoiled principalities, etc. By death he destroyed him that had the power of executing death.  
Thirdly; this death doth obtain the spirit to be given us, which doth free us from the captivity of lusts, and enable us to find liberty in actions of godliness. Christ was put under the Law, that we might be redeemed and receive the spirit of God. This spirit is that life of the world, for which he did suffer death, as the Gospel speaketh.  
Last of all, through this death we have deliverance from all evils, so that all tears in God's time shall be wiped from our eyes, and in the mean while all our sufferings are so changed, that they are not effects of God's revenging justice to destroy us; but they are such things, in which God doth offer himself as a father, intending to make us partake further, by means of them, in the quiet fruit of righteousness.  
Use 1 The Uses of this are manifold. 1. It letteth us see that love of Christ, to die for us, when now we did practise nothing but open hostility against him, Rom. 5.  
Use 2 Again, we see how fitly that is spoken of this blood, that it crieth for better things than the blood of Abel; This doth appease revenge, not provoke it, this doth call for all kind of blessings: Wherefore let us get our consciences sprinkled with this, and fly to it by faith, as they were wont to the sanctuary, to the horns of the altar; for this is our true refuge in every necessity.  
This doth show us how we should esteem of all those benefits, as remission of sin, etc. which are purchased by it: Things bought at high price, we do esteem of them accordingly. Many will not come out of their vanity, but leave the thing as not worth the taking, which Christ hath purchased with his dearest blood: Knowing that you are redeemed from your vain conversation, not with silver and gold, but with the blood of Christ, a Lamb undefiled.  
Doct. Remission of sins out of his rich grace.] Whence observe; First, that to have our sin forgiven, is to be redeemed, 
Reconciliation, Redemption, Remission, justification, One thing, in regard of divers respects, diversly named.  or set free from all evil; That which before he called Redemption, is here called Remission of sin. Our natural estate, if it be considered as a spiritual bondage, Christ his deliverance is redemption; but if it be considered as a state, in which we stand guilty, and under punishment of the Law, than Christ his deliverance is the procuring of remission of sin; and they cannot but be one in substance, though in reason and consideration they differ: For what is forgiveness of sin, but an act of grace, acquitting us from all the guilt and the whole punishment of all our sin? And as we did speak of redemption, so we may speak of remission: For though the sentence of pardon be wholly and at once passed to us, yet the execution of the sentence is here begun only, and shall then be consummate, when every tear shall be wiped from our eyes, in which regard we may grant, without any danger of Popery, that in the life to come, even at the time of Christ's appearing to refresh us, or to reanimate our bodies by the return of the soul to them, that even then sins shall be blotted forth, that is, the sentence which had absolved us from all the punishment and consequences of sin, shall then be fully executed. Again, the force of this remission is such, that it setteth men free from the condemnation of God's justice in the Law, from that power of the Devil, and my conscience condemning of me, from the life and power of sin, which is the death of the soul, from all miseries and death, which come in as a wages of sin.  
Use. This than should stir us up to seek remission of sin, it is to be redeemed or set free from all evil, to get our sin forgiven; therefore David saith, Blessed is the man whose sin is forgiven, to whom God imputeth not sin. Look as Malefactors will turn every stone, make all their friends they have, to get a pardon for their lives; so would we bestir us to get this pardon, which once gotten, we shall be sure to have in God's time all tears wiped from our eyes, we shall see ourselves delivered from all evil.  
Observe secondly, that every believer in Christ receiveth forgiveness of his sins: though by nature we are in our sins, lie in evil of guilt and punishment, yet once getting faith on Christ's blood, we are justified, we have forgiveness 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 conceived: Even as Kings to show their clemency in entering their reigns, they give out free pardons to many kind of trespasses: so God to glorify his mercy, it pleaseth him to give to us in Christ, the forgiveness of all our sins. My meaning here is to speak precisely of remission of sin, as it is distinguished from imputing righteousness, which I conceive as a distinct part, concurring in our justification.  
About this than we will inquire three points.  

1. In what order we have it.  
2. What is the extent or latitude of it, in respect of sin and punishment.  
3. How we who have it, can be said to believe the remission of our sins.   
For the first, as the supreme power of saving or destroying is with God, so of remitting and holding sin unremitted; We are therefore to conceive our remission, first of all, as in the gracious purpose of God toward us, who knoweth on whom he will have mercy, and whom he will harden, as we thus had in God's eternal purpose, so we have it given us in time by way of execution; First we have it given to Christ our Head, for us all; for he being made sin for us, even as a surety, having all our debt laid on him, he could not be raised up 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 sins; where he maketh the cleared of us all from sin, and Christ his resurrection, to be accompanied one with the other: Again, God did reconcile the world, not imputing sins in Christ, which could not be without remitting all their sins for whom his Christ did undertake. Besides, were not our sins forgiven in him, we could not be raised up, set in heavenly places with him; for before we can have quickening given us in Christ, we must have pardon of sin given us.  
Further, what did Christ shed his blood for, but that he might actually get the pardon of our sins? Finally he doth distribute nothing to us, which by virtue of his obedience he receiveth not for us.  
In the third place this remission is communicated from Christ to us in manner following.  
1. Christ sendeth his Ministers, as Legates, with the word of reconciliation or pardon, inviting them to believe on him, that they may receive forgiveness of sin.  
2. He doth work together by his spirit, making those who are his children believe on him, that they may find forgiveness in him.  
3. He doth communicate with them the forgiveness which himself had procured and obtained for them: Thus even as condemnation was first within the pleasure of God; secondly, Come forth against Adam and us all in him; thirdly, is communicated actually from Adam to us, what time we come to be borne of Adam: So on the contrary, our justification or remission of sin is first with God; secondly, in Christ, who hath by his obedience obtained for us the remission of all our sins; thirdly, it is communicated to us when soever we are supernaturally begotten of him, that is, brought to believe: He that believeth is borne of God; for though we have not justification actually applied before we are called to faith, yet we do receive it virtually in Christ, when he was quit from all our sins, as it is in Adam who was his type; for though condemnation is not actually applied till we are borne of him, yet in virtue his condemnation was the condemnation of us all. And by the way, we may see here how God forgiveth sins, how Christ the Mediator, how the Ministers. God by the principal and prime authority; 
God, in dependentèr ex authoritate primaria: the Mediator, ex commissione: Man, ex ministerio.  the Mediator by a secondary derived authority; Man, by a ministerial publication of the word of pardon; for Christ doth not ministerially declare pardon, even as he is man; for though he be a servant and subject as Mediator, yet he is such a servant as hath an under power of judgement: The Father giveth all judgement to the Son, he judgeth none himself: Such a servant as my Lord Chancellor is to his Majesty, not such a servant as an ordinary or special messenger in forgiving sins. Then conceive it thus, as in citing one to appear, the original authority is the Kings, the under authority is with the judge of this or that Court, the Ministerial authority in the messenger which doth carry and serve the Writ; and the messenger may be said to fetch such a man up, not because any authority in him doth it, but the Writ he carrieth, as a sign, hath authority to do it; so here God first pardoneth, as having the prime and original authority; then Christ as chief judge under God, in the Court of Chancery, that Throne of Grace; the Ministers as messengers pardon, because they dispense the word of God, and Christ, which giveth pardon, and hath authority to give it. But this by the way.  
The second point followeth, concerning the subject of this forgiveness, how far it is to be extended. I answer, it is to be extended to all our sins past, before our conversions, following after our conversions, to the whole guilt or blame, and to the whole punishment of them: We must not think that only sins passed are forgiven, but all the sins which shall escape us through infirmity; for the covenant of God is to forgive us our sins, and to remember them no more; Now who shall limit this to sins passed before conversion, when God speaketh it indefinitely, and when such a partial forgiveness may be, and yet the sins forgiven come again to be remembered? Col. 2. God hath freely pardoned unto us all our sins; He doth see no iniquity in his jacob, he to whom things to come, 
john 5.24. Hebr. 10. offenders once purged shall have no more conscience of sin.  and things past are alike present; The remission which leaveth no place for condemnation, must needs be of all sins: But we being in Christ, are so remitted, that now there is no condemnation to us, though we daily sin, through the flesh which dwelleth with us.  That justification between which and the giving of eternal life or glorification nothing cometh, that is from all sins: But who so believeth, hath such a forgiveness, that he receiveth eternal life; or is so justified, that he is presently glorified with the beginning of glory. 
Again, we believing, receive that forgiveness of sin, which Christ hath obtained by his blood for us: but this was a full remission of all our sins, from the first to the last of them: Beside that, the redemption and righteousness Christ doth bring are everlasting, Hebr. 9 which they could not be if our remission were but of sins past; for than should every consequent sin make us again unrighteous, till we were restored. If the sin present at our conversions be such as cannot be done away without the forgiving those that follow, than we have forgiveness of both; but our sin dwelling in us is such that it cannot be forgiven, but all the rest must be forgiven likewise, for all the other are in it, as an effect in the cause, the cause as the fruit is in a tree, and the guilt of the corruption present reacheth to the last sin, which is to spring from it, & ergo it is sure, that when God forgiveth us this, be doth forgive us all other likewise, which he doth see are in it, and will in time issue from it. Did not God covenant with us, believing, to forgive all our sins, and seal this Grace by Baptism, all I say passed, present, to come, than we could not help ourselves in our after fall, by looking to that grace sealed in Baptism, for that was helpful for the sins committed before it only, which is contrary to all good experience and doctrine? Again, were a man pardoned for sins past only, then must we grant that either he may quite fall from his union with Christ, or be in Christ, and yet be subject to condemnation: And if we had not pardon of sins after committed, as well as before, whence cometh it that daily many sins of infirmity escape us, the peace which followeth our justification, not once disturbed by them? If any say we have pardon of those sins for after, without which none liveth, but not of crimes more grievous; this is to yield what they please, and to desist where they please, without any motive from reason. Neither doth that parable teach that God forgiveth us our sins before our conversion, but not sins after, which he doth charge upon us at his pleasure; for the letter of the parable doth, if it be followed, seem to sound as if God might require our sins after those sins which before he had forgiven us, and so did forgive us now absolutely, which the Popish school will not abide by. The Parable therefore must be construed by the end which it is brought for, viz. to teach that such as will not forgive, shall not find forgiveness with God; Neither is that Rom. 3. where God is said to be just in forgiving the sins passed before time, through his patience, it maketh not any thing to this purpose; for sins are said to be before committed, which were committed under the former testament, as Heb. 9 it is made plain, and so not the time of a man before and after conversion, but the time before and after, or under the new Testament is there compared: and howbeit we are still to seek forgiveness, it is not that we are not in state of being justified and forgiven, but because it is needful that God should as well preserve and continue this, as at first give it; and that this his mercy should be more and more manifested in us, and that the execution of this sentence should be further and further performed. Finally, that the Fatherly chastisements our sins daily incur might be prevented; for these causes we make this petition, though we know all our sins are in regard of God's gracious sentence remitted to us: Neither doth the Church's censure excommunicating any argue that he is one who before the tribunal of God is in state of condemnation, or doth not continue united to Christ, but that he hath no manifest external communion with her in the duties of godliness, and secondary operations of the Spirit; yea, that as the Leper was civilly dead in regard of civil communion, so is he to her in regard of spiritual; but she doth take him to have inward union and life, which floweth from it; for even as we seek the health of none by way of medicine, whom we cannot take to have life in them; no more can the Church the restoring of these by this so sharp censure, might she not think there were some life in them, though it is oppressed, as the life natural by a fit of the Apoplexy. If we have not all our sins forgiven, past, present, to come, it is because Christ hath not the pardon of them all to give us; or because the Word and Sacraments cannot apply to us at once the pardon of them all; or because our faith cannot receive this plenary remission; or else it is not fit for some consequence which would ensue: But the former three none will doubt of, and the latter is fond surmised, when this grace which forgiveth, is the parent and nurse of holy fear in us, Psal. 130. Wherefore for this first part, let us assure ourselves, God doth give us full pardon of all our sins, and that this his gift is, as his effectual calling without repentance, and we believing, do receive this whole mercy: So that though we are subject to grievous falls after it, and unbelief, yet not to any such unbelief as shall ever make the faith of God and his gracious gift in vain; which, concerning God's forgiveness, so far as they conceive it to extend, the best of the Papists School maintaineth.  
Now to show that the whole guilt and punishment is released.  Such who are set free from all condemnation, are as well set free from temporal as eternal. 
Now all in Christ are thus set free, etc.  
Such who are set free from the curse of the Law, are set free from temporal punishments of sin; such I mean, as come from revenging justice, that she may be satisfied in them, as well as from eternal; for all these are the curses of the Law; see, 
Isay 43. Acts 3. Mica. 9 Dan 9 Psal. 103.  Deut. 17. He who covereth them, blotteth them out, throweth them into the bottom of the sea, sealeth them up, removeth them as far as the East from the West; he doth not pardon them by halves. The Papists do yield this full pardon in Baptism; but in sins which we fall into after Baptism, I mean mortal sins, they say, that we receive forgiveness only of the eternal, not of the temporal punishment, which remaineth to be suffered by us, to the satisfaction of God's justice: This is a wicked Doctrine, derogating from Christ, that the revenue of purgatory might not be diminished: and not to speak that all this Doctrine of sacramental penance leaneth on false grounds, as namely on this for one, that sins only before Baptism are forgiven when we are baptized; that there are some venial sins, not deserving eternal punishment; it is to be detested, because it maketh Christ not solely, and perfectly to save us from sin; it maketh Christ not the purger of us by himself from sin, which is affirmed, Heb. 1.3. while it doth make us to satisfy for ourselves, in regard of the guilt in part, and temporary punishment. Here are arguments in the Text against it.  
1. That remission which is given upon a price, more than sufficient to answer all the punishment of sin, that is not a half remission.  
2. That sin which is remitted or pardoned, that is not to be satisfied for: to pardon, is without satisfaction, or any revenge taken, to forgive that which is committed against me.  
Should the King, when he might execute a Traitor, not take his life, but keep him in prison, he should not forgive the fault, but change a greater punishment into a less.  
3. Again; that which is given from the riches of grace, is no scant half pardon.  
But the remission which God giveth, is from his rich grace.  
True it is that God doth after he hath forgiven a sin, take temporary correction still, as in David; but to offer himself as a father for our good, is one thing; to revenge himself as a judge, for the satisfying of his justice is another; the sting of revenging justice is pulled forth, from what time we have forgiveness, this done; the evil is no curse of the Law, and Ergo, it may stand with full and free forgiveness. Should some Turk have sentence pass on him to die for some murder which amongst Christians he is found to have committed; should Christians between the sentence and time of execution, labour with him, and convert him to the faith of Christ, should he now, when the hour of execution were at hand, 
Paenitentiae est sanatie in regeneratis in nonam vitam.  being duly prepared to it take Baptism, I hope he should be fully forgiven, and yet he should have no release from this death, which by his murder he had deserved. In a word, there is no ground for this opinion, 
Which some see and, Ergo, yield that Baptism doth not take away all punishment in this life, but in the life to come it shall: It taketh all away which were to be suffered in purgatory, and all penalties the Church may enjoin.  but it is only defended that the flame of purgatory might not be extinguished. Ask the question, why doth this man, having after Baptism fallen to some mortal sin, and then repenting, why doth he on his faith and repentance, receive only forgiveness of the eternal punishment? Is it that Christ his death is not as sufficient as before? are there not sufficient means? will not the same qualification in faith and repentance serve, that did before? They say, the first is all-sufficient in itself; They say, the Sacrament of their penance is perfect; they say, if a man have such confession, satisfaction, contrition, as do not put any impediment to the Sacrament, than it sufficeth: Then say I, every man who receiveth pardon of the eternal punishment, by the Sacrament, must receive pardon of the temporal also; for the Sacrament sufficeth to give both, if he come with such contrition and qualification as doth not put impediment, he receiveth the whole benefit; if he come not with such, he receiveth no grace by means of it, no remission of the eternal.  
Now followeth the third thing; to which I answer: We do believe remission of sins, because though we have it, in regard of God's sentence, and feel some effects of it, as peace, joy, etc. yet we see it not fully executed, nor shall not, till the time of refreshing.  
Use 1 Now then, how should this comfort our hearts, that God hath dealt thus richly with us? Fear not thou repenting believing soul, fear not sins past, present, to come, thy God hath put all from his sight, and so that he keepeth no back reckonings for thee; all the blame, all that is a proper plague or punishment for sins removed from thee; What should come to us under condemnation, more pleasant than this word of pardon? What can we believers receive more gladly, than this general acquittance of all our sins?  
Use 2 This must make us fear the Lord; There is mercy with God, that he may be feared, mercy reaching to forgiveness the word signifieth. For a Traitor once pardoned in treason, to be found a second time in conspiracy, how unthankful, how intolerable? So with us, etc.  
Use 3 Seeing we get this remission in Christ his blood, let us lay it up and keep it carefully. We keep all things which testify our discharge from debts; Let us lay up this by faith in our hearts, even this pardon in Christ his blood, which our God giveth us: It is a blessed thing to exercise faith in the promise and seals which we have received. Many measuring themselves in God's favour by feelings, when these fail, call all in question; Many seeking comfort no further than the smart of terrors drive them, and then giving over, at length are distressed with their old fears and doubtings; for wounds over-hastily skinned, will break forth a fresh; But not a few, never exercising their senses in apprehending this benefit, and so in careful laying it up, they cause God to hide that comfortable experience of it, to the end they may seek it up and keep it, receiving it more carefully; as if one look loosely to Plate, we will lay a piece a side for a while, and make one think his negligence hath lost it, that thus we may teach him to keep it more carefully when it is returned.  
Use 4 Let us maintain our spiritual liberty, in which Christ hath set us, hating these lying vanities, which would make the grace of God not to forgive, but to change a greater punishment into a lesser. In outward mat●ers, we will stand for the utmost of our liberty, not suffering a word of our Charters to be restrained, and shall we bear it, that when God giveth us in Christ a pardon of all our sins, men should limit it, to sins before Baptism, of sins in regard of their eternal punishment? In human matters, we hold that clauses which are in favour to us, are to be censured in the amplest manner which they may bear with probability.  
Doct. Observe lastly, in this seventh verse, from whence it is that God giveth us pardon of sin, even from his rich grace: This made the Saints in the old Testament fly to God's manifold & tender mercies, and feel in them remission of sin. See, Exo. 34. jehovah, gracious, merciful, rich in kindness, forgiving sin and iniquities: As if the riches of his grace were in this act above all others manifest. Isa. 43. For my own sake do I put away thy sin; not for your sake, but for my own name sake, will I purge you, and wash you from your sins, O you house of Israel, Ezech. 36. We see that giving benefits, though it cometh from kindness, yet it doth not any thing so much testify the clemency and kindness of our natures, as the bearing and passing injuries which do highly provoke us; this than is the fruit of Gods most rich grace: Indeed nothing but grace can forgive, forgiveness being a free pardoning of some offence, without taking any revenge or satisfaction. I cannot forgive that fault, for which I take my revenge, or something which doth countervail the injury offered; justice may cease revenge, but cannot forgive. Object. But how can God out of his rich grace forgive our sins, when he doth not forgive them, but upon the blood of his Son shed for us, as a ransom or redemption? That which we get upon a ransom tendered, that is from justice due to us, not from free grace given us.  
Many limit this sentence thus; 
Resp.  That we receive on a ransom which ourselves tender, that is due, not on a ransom which is given us out of grace; but this seemeth not to answer the difficulty: for what I purchase with money never so mercifully bestowed on me, is mine in justice, though the money were not mine till mercy did furnish me with it: A price of redemption, Ergo, must be considered two ways. 1. As a thing demanded of justice, that she may inliew do something upon it; thus Christ's blood was no ransom; For justice did not call him to this mediatour-like, and priestly office, nor bid him lay down his life. 2. It must be considered as a thing provided and enjoined by mercy, that by it, as by a mean, mercy may do something justly, which otherwise she might not; and such a ransom is Christ his blood, and Ergo, doth excellently accord with free grace, and the work of grace in every thing. Obi. But when Christ his obedience is such as ceaseth justice, 
It is God's money, but not given to buy with from justice.  how can God out of grace release to this obedience that punishment of sin, from which now justice in regard of it hath ceased? Answ. Because the obedience of the Son is due to the Father, and may be required from the Son of duty, to be rewarded at his pleasure: If my Son do that at my command, upon which I can demand ten shillings, I who have the right of my Son and his work, may take the whole, and yet give him of grace what I please.  
Use 1 It doth confute the former dream; that which the riches of grace doth, is full and perfect, no imperfect forgiving. Should the King imprison a man, when he might hang him, it were not an act of mercy pardoning, but an act of justice tempered with mercy. Obi. But (say they) punishment abideth to those whom God forgiveth out of his mercy; as David, and those for whom Moses prayed that God would forgive them, according to his rich mercy. Answ. It doth so; but it so abideth, that all guilt of sin to God ward is taken out of it; as it is in the hanging due to a murderer, who heard before time of execution, is converted and baptized; in which case, if the abiding of the punishment do not let but forgiveness may be full and free, why should the remaining of punishment argue in the other a partial remission only?  
Use 2 Secondly, this doth let us see what thankfulness we own to God. Should one forgive us some great debt, or should one pass by some provocations at our hands, full of indignity, as David did at Shemeis sometimes, how would we tell of their love; and set it forth? But what indignities have we offered our God? what debt stand we in to him? the greatest debt of a thousand talents: O than we should love much, be much thankful; The want of this maketh God sometime hide the sense of forgiveness from us; even as when plenty maketh ●s blessings no dainties, he doth take them from us, that we may seek after them, and learn to enjoy them with greater thankfulness.  
Thirdly, let us like children imitate him, forgiveing each the other, as he for Christ his sake hath forgiven us. But of this hereafter.  
Now he cometh to the second benefit; which seemeth here annexed, not so much to begin a second branch of his enumeration, as to make us conceive aright of the order in which we come to receive remission from grace, viz. to prevent us that we may not think that in the first place forgiveness is bestowed, because that was first named, but that we receive pardon from grace, when now that rich grace of God abounded toward us in giving us wisdom and understanding; Thus I conceive the coherence. Now the points which are to be marked in this matter are these: First, the abundant Grace of God, the principal cause of it. Secondly the Persons, to (us) who have found in him remission of sin. Thirdly, the benefits in which this rich grace had formerly abounded, in Wisdom and understanding; and these are in the 8. verse. Fourthly, the manner of working these benefits, viz. the revelation of the mystery of his will, which is amplified partly from the efficient cause thereof, God's free pleasure, and this is ver. 9 partly from the ends, vers. 10.   

verse 8 To return unto the eight verse. Before we can consider the doctrines, it is fit to open the true meaning of it: Our books read, by which grace he abounded towards us, in wisdom; As if this were the sense; by which Grace he did abundantly give us all wisdom, but this is not the meaning: For abundance is not to be adjoined to the grace bestowed, but to God's Grace bestowing: 
The Scripture placeth Wisdom, not in knowing only, but in doing, Let him who is wise, show it in conversation: him that heareth my words and doth them, I liken him to a wise builder.  the abundant measure of the gifts is sufficiently showed by the note of quantity, all wisdom; and the phrase doth not signify by which, but in, or with which; for here is no particle to intimate any such thing. The second case noting the matter, subject, wherein God is here said to have abounded, the truth is, as when we say such an one is abundant to me in his love, our meaning is, the love of such a one was abundant toward me; so when he saith, God hath abounded towards us in Grace, or with Grace, his meaning is the Grace of God had been abundant toward us; towards us who have in him remission of sins.  
In wisdom and understanding.] These must further be opened: Wisdom is put sometime generally; thus S. james, chap. 3. useth it for a gift of the mind, given us from above; which teacheth us to know, and inclineth us to do that which is good, and serving to some good purpose. It is taken more strictly, and then sometime it signifieth the doctrine of wisdom, the doctrine of Christ crucified; sometime the Grace by which we know and believe on Christ to salvation, even as faith is put sometime for the Doctrine of faith; sometime for the grace and exercise of it, as now it actually believeth, 1 Cor. 2. The Doctrine of Christ crucified, it is called the wisdom of God; predestinated to our glory, so in the first it is called the wisdom of God; now if the doctrine of knowing & believing on Christ be wisdom, needs must the Grace by which we know and rest on him be wisdom, making wise to salvation: this I take to be principally intended, if not solely. Understanding is light supernatural of the mind, whereby it conceiveth the meaning of God, in his word and works, and pierceth into the nature of the things of God, of things spiritual. As wisdom is opposed to foolishness, so understanding to dullness, and to the superficial overture or childish shallowness of knowledge: Be not children in understanding, but in maliciousness. The old, which boasted themselves of knowledge in the Law, because they did abide in the Letter, and not go to the inward meaning of it, the Apostle saith they did not understand the things they did speak of. Israel knew what God had done, yet not perceiving the end to which his great works tended, so as to follow and to cleave to it, they are said not to have an understanding heart. Knowledge is a gift of the mind, which perceiveth the truth and falsehood which is in things; it is opposed to ignorance: These two former words answer to Chockmah and Binah, or Tebunah, which in the Hebrew are of like importance; for that note of quantity (all) wisdom, it doth signify a rich measure in these things, not absolute perfection: Who enriched you with all speech, all knowledge, 1 Cor. 1. The sum briefly.  We have found redemption in Christ, through his rich grace, which he had abundantly showed us, in as much as he hath given us wisdom, whereby we know and rest on Christ's salvation; and understanding, which maketh us see into the things of God, yea both of them in plentiful measure. 
Doct. 1 In which words mark 3. things. 1. That God giveth pardon of sins to none, to whom he hath not first given wisdom and understanding; He doth quit none from sin in Christ, whom he hath not taught to know & believe on his Christ, 1 Cor. 1.31. God doth make Christ an author of righteousness to none, to whom he is not first wisdom, that is, who do not first receive the gift of wisdom from Christ. Acts 26. Paul is sent to bring men from darkness to light, that so being brought to be light, that is, to have wisdom and understanding, they may receive remission of sins, and inheritance with Saints. We must learn from the Father, that is, we must be made to understand before we can come to Christ; My servant by his knowledge shall bring many to remission of sin, shall justify many. Look as it was in the Type of Christ, none were healed by that brazen serpent, who did not first behold it; so here, if we be not taught of God to see that Christ crucified, made a curse on the Cross for us, we cannot be healed of sin, wherewith that old Serpent hath stung us. Which is to be marked of them who presume forgiveness of sin in Christ, and yet have no wisdom, no understanding in the things of God: Whereas Christ will be avenged on all, who know not God; Whereas God saith, he hath no delight in a people of no understanding; nay, that he is angry with them to destroy them. There is no sign so fearful as to live, especially where means of the word are, without this understanding; for it is a token that the God of the world hath power over such, to keep them blindfolded, to their endless perdition; even as in the body, the eye which is still blind after the most sovereign eyesalve applied, it is a shrewd presumption it is irrecoverably blind, and altogether helpless.  
Doct. 2 The second thing to be observed is, that true wisdom and understanding are gifts of God's Grace in Christ jesus. We receive such wisdom from the first man as did now remain with him after sin, but this was no true wisdom, but rather an earthly, sensual, & devilish wisdom; that wisdom therefore which is heavenly, making wise to salvation, must be from the second Adam, who is the Lord from heaven: Even as reasonable understanding is beyond the compass of that knowledge which the beasts have by kind, so is this understanding far beyond the reach of all that wisdom left in corrupted Nature. To clear this point, observe these two things. First, that it is freely bestowed on us. Secondly, that it is a benefit, than which we receive none of greater use. Were it never so good a thing, yet if I did purchase it meritoriously, it were no grace to me; were it never so freely given me, were it of no use no ways to me, it could not be a favour; much less a thing given me in riches of Grace; for that which is a gift of rich Grace, must come freely from the donor, and be greatly to the good of the donatory or receiver: Now how freely we have this wisdom, we all know; it is bestowed on us when all we are at enmity against it, yea counteth it foolishness: How behoveful it is for us, we may easily know, when the sight of the body is so precious a sense, when the reason which we have as civil men, is so beneficial, that a man were no man did he want it; for this doth lift him above the order of those inferior creatures, how can it be but this wisdom and light must needs be precious, by which we see God, Christ, those things within the veil, kept in the heavens for us, by which we are above ourselves, and all this world, to have communion with God, Christ, Angels, spirits perfected, which maketh us far higher above the state of natural man, then natural man is above the beast? Now than it being freely given, and a thing of all others most behoveful, it must needs be a gift of the rich grace of God.  
Use 1 What thankfulness then do we owe to God, who hath visited us with so precious a blessing? Should we be through frenzy out of our right minds a month or two, Oh how graciously would we think God dealt with us, to restore us again to our right senses, as we use to speak? But for him, when now we had through sin cast ourselves into all folly, and spiritual lunacy, for him then to visit us, & by his almighty power to bring us to the understanding of the wise, it is such a blessing, for which he cannot be sufficiently praised▪ Let us praise him for his goodness, and praise him for his faithfulness; for he did promise that the hearts of the foolish should be made wise, that those who did err in heart should understand, and lo he hath performed it to us.  
Use 2 We must take knowledge what we are by nature, men empty of true understanding. Did wisdom come from nature, and grow out of the earth, it were not a gift of Grace in Christ jesus; No, the Princes of this world's wisdom, such who have seemed to ransack all the creatures, from the highest star to the lowest mineral within the bowels of the earth, even these are as devoid of true wisdom, as the Asse-colts of the wilderness Men are out of their right minds till they come by faith and repentance to God in Christ jesus: What can the foolishness of folly work, which is in men while they are converted? Folly maketh a man know nothing of these civil things; a fool cannot tell how many twice two are; and what doth a natural man know of his estate by nature, of God's Grace in Christ? He knoweth not, nay he cannot know the things of God; for he counteth them foolishness. Secondly, a fool is unteachable, not more unlearned, then unteachable, Prou. 25.9. Persuade him, smile on him, chafe at him, nothing will enter: so natural men; let God from heaven, and Christ by his ambassadors beseech them to be reconciled to God; let God threaten them with the eternal curse of his heavy wrath, nothing will sink into them. Thirdly, a fool judgeth not aright of that civil end to which his life should serve. Wise civil men know that they live for the good of their Country, and their own private; but a fool wanteth this wisdom. And what do all natural men? They see not what is the last end, at which all their life should aim, as at a mark viz. that through faith and obedience they may come to live blessed everlastingly with God. As a fool judgeth not of the end to which he liveth, so he maketh no provision of means which tend to the good of other, or himself; and yet seeketh after a commonwealth of babbles, such as are his dagger, choler, cap, etc. for these are as good to him as the Tower of London; So it is with natural men, they gather a heap of transitory things, but lay up no treasure in heaven, which might stand them in stead for afterward. Again, though fools are thus poor and miserable, yet they think themselves to have all the wit, and have no sense of all their misery; for the eye of reason is out, with which it should be discerned: Thus it is with natural men, they think they know what they have to do, they feel no want of Grace, they see not their misery which is come on them through sin. To reckon up particulars in this kind, would be too tedious: Wherefore let us labour to see ourselves fools, that we may be made wise. It is a signe-some beam of heavenly wisdom hath shined into the soul, which now findeth itself empty of true saving Wisdom.  
Doct. 3 The third and last thing is, that God doth give understanding & wisdom plentifully to us whose sins he forgiveth; This phrase is often used, all knowledge, Rom. 15.14. 1 Cor. 1.3. Col. 1. So james counteth it all joy; and it seemeth to note a kind of fullness and rich measure in the things to which it is adjoined, see Colos. 1.9. and 1 Cor. 1. and so God doth give us plentifully these things, Wisdom, Life, Regeneration; he sheddeth and giveth them abundantly, jam. 1. Tit. 3. This God did foretell, that after his Christ manifested, the earth should be filled with his knowledge; that he would pour out his spirit, not give it by drops, but plentifully: Even as gracious Kings and Princes on earth, will not only give things which are good, but will bestow them in such measure as may set out their princelike bounty; so it is with our God.  
Now for the further understanding of this point, we who believe, may be said to have all wisdom; 1. In regard of the excellency. 2. In regard of the quantity. For the first, when a man hath one thing so good, that it serveth him instead of all, as if a man hath Gold, Silver enough, we say he hath every thing, because he hath that which serveth him for every purpose: So though this wisdom is not for kind, all wisdom, yet being so excellent that it serveth us to all purposes, it may be called (all) wisdom. But here is a further thing to be conceived, even in regard of the quantity of it: Now it cannot be said (all) in regard that it is absolutely full and perfect for degree; for we know in part only, it must be said so then comparatively only: Now it may be said (all) wisdom, thus in a double respect; First, in comparison of that measure which was given the believing jew; and thus every faithful Christian may be said to have all wisdom given him: It is a great speech that the least in the kingdom of God shall be greater than john Baptist: for look as we who now are up after the dawning of the day, and rising of the Sun, have far more light, than such who are in the night; thus it was with the jew, he had the Star of prophesy, as in a dark night; we have the Sun of righteousness now risen over us, and Ergo, our light is far greater than theirs. Secondly, Christians may be said to have received (all) knowledge, in regard of those who are more imperfect; as there are some Christians more carnal, weak, than others, so more ignorant also. For as this earthly understanding is not in that degree in a child or young man, as it is in an aged: So when there are babes, young men, old men in Christ, there is a measure in wisdom answerable to these ages, as it were in Christ; but Saint Paul here seemeth to set this down, so as it may admit a common application, rather than otherwise.  
Use 1 Seeing then that God doth give wisdom plentifully to all, to whom he giveth pardon of sin; how fearful is their estate, who even seem to fly from knowledge? Some think it a dangerous thing to know much; they will live without saving light, rather than disquiet their sleep; some hope if they be but baptised, and can their prayers, Creed, and that men must love God above all, their neighbours as themselves, they think they know enough, and who can teach them more? Nay, even in these days of light, some will speak as if they would bring people to the old implicit faith: Some are so without understanding, that if you ask them any common question, they are ready to put it off, they are not book learned: ask them a reason of that they do, they have nothing but a childish imitation, they see others do so; they put off understanding more fully, as if it were a thing appropriated to our coat. Suspect yourselves. While the darkness of night abideth, who will think the Sun is risen? and how can the Sun of righteousness be risen in thy heart, who still dost remain in so great darkness? Some cry out against much knowledge, they say, men lived better when less was known; as if they would set that on foot again, that ignorance is the mother● of devotion; or were of the mind, that men might have too much of their heavenly father's blessing. Finally, such as upbraid Christians, counting it pride in them to take upon them knowledge in the Scriptures, or judgement in the particularities of divinity.  
Use 2 Let us seek to God for wisdom, seeing he will give plentifully, even that anointing which shall teach us all necessary things: As God hath not set any certain degree of sanctification, which shall serve us for salvation; so he hath not stinted us to any certain degree of knowledge, but would have us seek to be filled with all knowledge and wisdom, as he would have us strive to perfection of holiness: Wherefore though we see but things, as the blind man did when now he was restored, yet we need not be dismayed while we strive to make proceeding. We take great pains to get the knowledge of earthly things, and we esteem it as a great benefit to have insight into earthly matters, which belong to our estates; but what is it to have this understanding in the things which concern our heavenly condition? the rather let us seek, because God will hear us graciously. He who answered Solomon, seeking politic wisdom, and granted him above all he did think and ask; what would he do to us, were our hearts set to beg heavenly understanding?  
Use 3 This must comfort us, who have received our part in this heavenly wisdom. Commonly the most Christians are counted good men god wots, but simple souls, of no parts: the wisdom of God is folly with the world; it is like the waters of Shiloh, which because it giveth not the loud report, like these human wisdoms, it is not in request with men of carnal judgement. Let this weakness be far from us. This wisdom maketh the face to shine, is able to satisfy the soul, I care to know nothing, but Christ, and him crucified; yea, to save the soul eternally, bringing it to endless glory. Such who have the wisdom to get honours and treasure here on earth, they laugh at all learning besides, in comparison of this, counting that skill folly, which a man may have and yet go barefoot. But how truly may we deem all that wisdom folly, which a man may have, and yet lose his own soul?   

verse 9 Having dispatched the three circumstances, which were included in the former verse, we come now unto the fourth in this Verse; namely, the manner of working this wisdom in us, in these words; Having opened unto us the mystery of his will.] Which is amplified. 1. By the cause, God's good pleasure, the freedom whereof is argued in the words following; which he purposed in himself, not considering any thing in us which might move him unto it. Here is nothing needeth explication, unless those words; the mystery of his will. Which phrase doth note out the hidden wisdom, which the pleasure of his will ordained to our glory, and is for matter all one with the word of truth, the Gospel of salvation, verse 13. The sum is.  Which so rich benefits of wisdom and understanding he did work in us, when now he had opened unto us that secret wisdom which his will had ordained, to our glory; that Gospel of salvation, which he did out of his gracious pleasure, which within himself, not looking at any thing in us, he purposed toward us. 
Doct. Observe first; God worketh saving wisdom in none, to whom he openeth not the doctrine of wisdom, the Gospel of salvation: As God did promise that the hearts of the foolish should understand; so likewise he did promise, that all of us should be taught of him: And look as the precepts of Grammar, and doctrine of Logic, must be made known and opened unto us, before we can get the Art or wisdom of Grammar and Logic; so it is, we must have unfolded the doctrine of Gods saving wisdom, before we can have wrought in us the divine quality of this wisdom, which cometh from above. For further understanding, it is fit to consider what things this opening of the Gospel comprehendeth in it, or how God doth open this saving wisdom to us. 1. Outwardly, by propounding the doctrine of it unto our ears, which he doth by his Ministers: for this cause Ministers are called such as teach others in wisdom, Col. 2. the end. Such as feed with wisdom and understanding, jer. Such as make wise, as it is, Dan. 12.3. For though it be read, wise, the word hath an active signification, and importeth to make wise, or bring to wisdom, as the next word doth not signify just men, but such as turn others to righteousness. Even as in great Schools, there are inferior Ushers, as well as the principal Master; so it is here: It pleaseth God by man's outward ministry, to open the eyes of the mind, and bring from darkness to light; but man's teaching, which goeth but to the ear, cannot do this matter. We must therefore consider God speaking within the mind, by holding out some such light, and causing such an inward illumination, as doth speak things no less to the mind, than a word audible doth report them to the ear. This is it which we are said to hear and learn from the father: should not the father speak and teach, we could not hear; neither is it an outward voice, for all that hear this voice come to Christ, which is not verified in the other: And this is that light, which diffusing itself through the word we hear, doth make the things of God visible to the soul: Even as not the air alone, but the air now enlightened, is the mean 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 mind; he doth I say, together with it, open the eye of the understanding, the ear of the deaf heart, to see and attend unto it: This is called sometime renewing the understanding, giving light, opening the heart to attend, removing the vail: For if I will show to a blind man any thing, it is not enough to propound the object, and to procure an external light by which it may be discerned, but I must restore the sight of the blind eye before I can show it the thing proposed: So it is with us, who are spiritually blind, before we can have opened to us the things of God.  
Use. 1 The use of this is, first to rebuke such who think they can be wise enough to save their souls, though they have none to open to them, to instruct them in this hidden wisdom of the Gospel. Blindness and bold presumption accompany each other; But deceive not yourselves: Thou who canst not go to a Town two miles off, which thou never wentest to, but thou must inquire and get some guide and direction, canst thou find the way to heaven having no guide, no direction? Thou who canst not learn thy A B C. but thou must have a Schoolmaster, why wilt thou imagine thyself able without help of teaching, to learn this high point of wisdom, which teacheth to live happy with God, world without end?  
Use. 2 Let us attend upon the Preaching of the Word, and the teaching of this wisdom, as ever we would have it begun or increased in us; Blessed are they who wait at her gates, at the posts of her door: A speech borrowed from Clients or Patients, who wait to have access to their learned Counsel, and to the Physicians, whose advise they seek for: Yea, let us seek for that inward teaching of God, in whose light only we come to see light.  
Doct. Observe secondly; That the doctrine of our salvation through Christ is a hidden secrecy: The Apostle calleth the doctrine of Christ crucified, 
1 Cor. 2.  a hidden wisdom; which the chief for wisdom in this world knew not, 1 Tim. 3. Without doubt saith the Apostle, great is the mystery of godliness: naming after points of doctrine concerning Christ jesus: And needs it must be so, for the great volume of the whole creature, hath not one letter or syllable in it of this wisdom: They reveal a wisdom, for in wisdom God made the heavens, and founded the Earth in understanding; but those who knew this wisdom best, 
Pro. 3.  learned nothing of this saving wisdom in Christ, 1 Cor. 1. Again, there is no spark of light in man by nature, able to conceive this secret: The wisdom of the Law, the light of nature reacheth not, for the light of reason discerneth that God is to be loved and honoured; that I am to do, as I would be done to, and not after that measure I would not receive; But of saving man kind lost, by faith on Christ, and repentance, there is no light left which can trace any step of this doctrine. Thirdly; the knowledge itself is of that height, that from what time we have the spirit which doth teach it; we cannot in this mortality know it any thing as we should, we see but in a glass, know but in part, like Children, which know not fully the things they know: Now that which is hid in so great measure from us, who are now light in the Lord; how great a secret is that in itself?  
But to open this a little further. The Gospel of salvation may be called a Mystery in three regards, 1. absolutely, because it is a thing of itself within the will of God, which no creature by itself is able to know: If a thing within my mind be such, that no creature can know it, further than I make it known; none doth know the things in Man, but the spirit of Man, how great a deep and secret is that which is within God himself? Thus it ceased when God did first reveal it, but yet a Mystery still in regard of the spare revelation, and small number of those to whom it was manifested. For a thing is not only hid while I keep it in myself, but while I show it only to some few persons more near me, it is a secret matter still. If the King acquaint some two or three of his most near favourites with a secret, it remaineth hid still, and a secret, in comparison of things commonly known: Thus was the Gospel a Mystery, when it was made known to the people of the jews only; but continued no longer a Mystery in this sense, when now it was notoriously published to all nations. Thirdly, the wisdom of the Gospel, is still a Mystery, when it is now divulged, in regard of those whose eyes are not opened to see it, and their ears bored to attend to it: as news so common every where, that they are no news, are still secret to such, who being deaf, have never heard of them; thus it is at this day, a hidden riddle to many Christians by outward profession.  
Use 1 Now the Use of it is, to rebuke the presumption of men, who think so of their understanding, as if a word were enough for them in these matters; who hope they are not to learn this point now: yea, some proud shallow heads, who can find no things in the Scripture eloquent for phrase, or profound for matter: but this knowledge of Christ is so hidden a deep, that nothing is to be compared for secrecy with it in the whole world; and when human Arts are so abstruse, that we cannot conceive them without some reading & explaining of them; how can we find out this deep riddle of God, if we blow not with his Heifer? How can we understand the mystery of his Word, if we have not an Interpreter?  
Use 2 This must move us to diligence, and humble dependence on God, for the teaching of us; we must think upon them, common of them, not in proud bashfulness conceal our ignorance one from the other: Above all, let us labour to see ourselves fools and dull of heart, that God may make us wise. Many are more prone to blame the Preacher as confused, obscure, and I know not what, rather than themselves; like the woman, which taken blind in the night, did blame the curtains as keeping the light from her, when the fault was in her blindness within, not the curtain without.  
Use 3 Thirdly. We see hence the love of God, to tell us a secret, yea, a hidden secret within his own will, in what can his love be more testified? john 15.15. I call you friends, for I have showed you what I heard from my Father. When God revealed the secret of Nabuchadnezzar to Daniel, and Pharaoh his secret to joseph, was it not a mercy, for which they were thankful? see Dan. 2. and do not we account them to have found much favour? But this is above all, to make known his hidden wisdom, which showeth us what things await us to everlasting life and death.  
Doct. Observe thirdly, that the reason why God revealeth or openeth the Gospel to any, is his mere gracious pleasure within himself, were it any dispositions foreseen in men, than those should be called and taught, who were of best capacity and towardness, who were for civil carriage most unblamable; but not many wise, nor many of great wit, but babes and simple ones are called, yea Publicans and Harlots were made know these things, when Philosophers and pharisaical Civilians were excluded. To show it in particular, as it is a grace of God to give his Laws and Ordinances, Psalm. 147.19, so it is his mere Grace that they are bestowed on any, rather than others: This is showed in giving them to Israel, who were worse than tire and Sydon, than Niniveh, than the Nations. I do not send thee to a Nation of a strange tongue; 
Ezec. 3.3.  they would hear thee: Had these things been done in tire and Sydon, they would have repent: Niniveh repent at the preaching of jonah, Lo, a greater than jonah is here. Yea, God is forced every where to upbraid them with stiffe-neckednesse, a neck of steel; with hard hearts, hearts like Adamant; with brazen foreheads; yea, to call them a gainsaying and rebellious people. Even as his pleasure carrieth rain to one place, and not to another; so he maketh his Ministers drop the word of Wisdom amongst some, and not amongst othersome. Matth. 10.6. Go not to the way of the Samaritans. So Act. 16.7. Go not whether thou intendest, but into Macedonia. Now if man's outward teaching be afforded out of mere Grace, how much more Gods inward teaching, yea his opening the eye of our minds? In truth as no reason can be given why one man's eyes were opened, one dead man raised, rather than all the rest; so no man can give a reason, why these who now see and believe, should be made to see rather than others.  
Use 1 This serveth to confute those who think the word to be given or detained, according to some thing in them to whom it is given, or from whom it is detained in them or their progenitors; but we have showed sufficiently, that it is first sent amongst any freely, and if it be withheld from any, it must be for their own deserts, or some who have been before them, parents to them: not for their own deserts; for many of the heathen were not so hardhearted and impenitent as the jew; and for their parent's fault, it could not be withheld, unless we would make particular parents to stand for themselves and their children; whereas to be a Type of Christ, a public person standing for him and his, doth agree to Adam, as a thing appropriated to him, Rom. 5. Yea, some think that the inward teaching which doth so teach that it changeth the mind, that this teaching I say is given to such whom God doth see as fit to work with it, and use to this purpose; as a Captain setteth a man on a horse whom he doth see will manage him well: But this doth presuppose a connatural correspondency in corrupt nature, to the supernatural grace of God, and a power in nature to use Grace aright, which hath long since been condemned as a Pelagian error, from these grounds, that we cannot do any thing which profiteth to salvation out of Christ, that we are not fit to think a good thought.  
Use. Secondly. Let us acknowledge Gods free grace, that we have these things opened and revealed to us, we of mean parts for understanding, in comparison of other, we who have been often more vile & viciously disposed then others: Let us acknowledge that he hath opened these things, & hide them from other, even because it so pleased him. Finally, let us labour to walk worthy these ordinances, to be fruitful in them, lest he say to us as to Capernaum, Woe be to thee; thou wert lifted to heaven, but I will throw thee down to hell.   

verse 10 Now followeth the tenth verse, which is somewhat difficult, and ergo, we must dwell a little on the explanation of it. First, we will consider of the connexion it hath with the former, then of the meaning and parts of it, and so come to the instructions which it affordeth: For the dependence of it on that which goeth before, it may seem brought in either as an explication of those words in the verse before, the mystery of his Will, or as an effect intended by some thing which is in the former verse reported. The first sense is to be taken up after this sort; God hath opened to us the mystery of his will, out of his gracious pleasure; Where I mean nothing by the mystery of his will, but that he meant in fullness of time to gather to head in Christ, with those things already in heaven, all things in earth, even a universal Church, through the face of the earth: this cannot, as I think, be an exposition of those former words; For to say nothing that the Gloss is harder than the Text; words which are adjoined by way of construction, are not commonly so far removed from them they construe, as you may see in the 7. and 13. verses of this Chapter, and all abroad. Again, the Apostle by other equivalent terms in the 13. verse doth open what he meaneth by the mystery of God's will, viz. no other thing then the word of truth, and Gospel of salvation. Thirdly, that mystery made known; did work in them all wisdom and understanding, made them wise in good full measure to salvation, but the knowledge of this, that God would call and gather to his Christ, an Universal Church in earth, is such a point, in which men made wise to salvation, were long ignorant, as Peter himself. Now than if it be no explanation, then must it depend on the former, as an effect intended, and flowing from something before mentioned. Now the matters in the verse precedent, are but two: First the revealing of the Gospel to Paul, with some others. Secondly, the gracious good will which God did purpose within himself, concerning this benefit of opening his hidden saving wisdom to the sons of men: Some join it with the former, God did open to us Jews and Gentiles the Gospel, that thus he might in that full time which he had appointed, gather to all things now in heaven when he wrote, all the things in earth also, even a Church universal: But neither would I subscribe to this exposition. For first it taketh the persons to whom God is said to have opened the mystery, to be both jews & Gentiles, yea Gentiles principally; whereas Paul verse 12. seemeth to appropriate this passage of his Epistle, from the 7. verse, to the 13 verse unto the jews only. Secondly, this taketh that fullness of times, to note the fullness of that particular season, wherein God had purposed to publish his saving wisdom to the Gentiles; but the Text hath it not the fullness of any certain time, as in Gal. 4.3. but the fullness of times indefinitely and universally. Thirdly, the publishing of the Gospel to all Nations, did not gather those just spirits before in heaven, but here they are as properly said to be gathered into Christ their head, as the things on earth; as when God is said to reconcile all things in the blood of Christ, as well the things in heaven, as the things in earth, reconciliation doth as properly agree to the heavenly things, as earthly, so here by proportion; for otherwise he would have said, that he might gather to all things which were now joined to their head in heaven, all the things in earth also. Lastly, all in earth, through all times and places were not gathered by that first publishing the Gospel to jew and Gentile, but all who then were ordained to life through the whole world: Now these are not all absolutely, but respectively in comparison of that few and small remnant which out of our Nation, God sometime gleaned.  
It remaineth then that these words come in, as showing the intended effect which God did aim at, in his gracious purpose of opening the hidden saving wisdom to the sons of men, viz. that thus he might in the fullness of those seasons, which himself in wisdom foreappointed, have gathered to a head in his Christ, all things; both those who now were, by having this revelation, gathered in heaven, and all the things which are in earth, through all places and times, to the end of the world. This I take to be the truest coherence, both because gathering to a head in Christ, is the effect to which God doth destinate this gracious purpose of opening the Gospel, and also for that this purpose of opening the Gospel, outwardly and inwardly, or at least inwardly, is extended to every one, through all ages of the world, who is to be united, as a member, to Christ the head: so that no more, nor fewer have been, are, or shall be gathered, than those whom God did purpose to teach in every generation. Lastly, the words fit no sense but this, which to show we must search a little the meaning of them.  
First, touching the time. Secondly, the thing to be done in time. In the time two things must be opened; first, what is meant by (dispensation;) secondly, by fullness of times. Dispensation, is a word taken from Stewards, and such as have the keeping of things in common, and are to distribute them as they see fit, for singular persons and occasions: To dispense then, is to distribute that I have in common, as is fitting in wisdom, to persons and occasions in particular.  
Now the dispensation of times, is put by a Meton. of the adjunct, for fullness of times wisely dispensed.  
The fullness of times indefinitely, unuiversally, noting the consummation of all those seasons succescively, which God had appointed for the gathering of his children.  
In the thing to be done, mark the Action, that God might gather to a head in Christ; that is the force of the word. Secondly, mark the Object of this action, all things; that is, all persons, who in God's counsel belonged, as members making that body whereof Christ is head. Thirdly; Note the point as it were in which all are to be gathered into one, or united in Christ, in him: Having propounded the object, he doth explain them by a distribution taken from the place; all things which now are in heaven with Christ, gloriously conjoined to him; and all who are in earth, that is, who are in all places, and all times, to be gathered to Christ in the earth. The sum of them is thus much.  God I told you did open to us the Gospel of salvation, which thing he did according to that his gracious pleasure, whereby it pleased him to open it to all his chosen, which he purposed freely within himself, that thus by opening his will he might in the consummation of all those seasons, which his wisdom hath dispensed, that he might (I say) have gathered as it were to a head, all things in Christ, both those members who had in their times this Mystery revealed to them, and are now gloriously united to him in the heavens: and all those who by means of this revelation, shall in all places and through all times, to the end of the world be gathered upon earth, as it were to our head in him. 
Doct. 1 Thus we have to my conceit the most probable connexion and meaning of these words; we have seen the parts also into which they may be divided: Now it remaineth that we come to the instructions. First, when he saith, that in the fullness of times which God hath dispensed, God will do thus and thus; observe hence, that God hath set seasons wherein he will accomplish all his purposed will, Eccles. 3. He bringeth out every thing beautiful in the season of it. As he bringeth things natural, the Spring, Summer, Autumn, Winter, every thing in season, so in all the works he will do about his children, whether it be the punishing of wickedness for their sake, the delivering his children from evils, the giving them benefits, he will bring them all forth in the fit appointed seasons: The Cananite, when his iniquity is full and ripe, shall be visited; Israel, when 430. years expired shall be delivered, Exod. 12.41. When the 70. years are expired, Dan. 9 Christ in the fullness of time, shall be exhibited: It cannot be, but that God should both appoint times for every purpose, and execute in them the thing that he hath purposed; To design times is his prerogative. As a Master of a family hath this power, to set all times which he will have this or that business taken in hand, so Acts 1.7. Secondly; Such is his wisdom, that he only knoweth how to appoint the fittest seasons for all his works: as the husbandman, it is his wisdom or skill in husbandry, which maketh him know the fittest seasons for Ear-ring, Sowing, Setting, Grafting, and such like businesses. Now look as man's fidelity doth bind him, if he hath said he will do this or that, at such a time, to make his word good, and do it accordingly: So God's fidelity doth so bind him, that he will not but most faithfully execute all that good he hath purposed to us, in the seasons which with himself he hath dispensed thereunto.  
Use 1 The Use is, first to reprove our weakness, who think God often to delay: No, God is not slack, as men count slackness; he doth but wait his fit opportunities, which his wisdom hath prefixed. If the husbandman do not reap at Midsummer, he is not said to delay reaping, because it is not time to reap then: So God, who doth never stay but till the fit time come, may not be said to delay: To our sense it seemeth otherwise, but we must learn to judge righteous judgement. How long it is fit for me to purge, and when I must have restoratives given me, this the Physician must prescribe.  
Use 2 Secondly; We must learn to wait on God: It is not fit we should teach him his time, make him be at our call, dance attendance at our wills: Superiors would take it in great snuff, that their inferiors should offer them this measure. Again, we would not now in Winter have Midsummer weather, for it would not be kindly. Thus in the winter-seasons of any trial, we should not wish the sunshine of this or that blessing, before our God doth see it may be seasonably bestowed, remembering that the man who believeth, must not make any preposterous haste.  
Doct. 2 Observe secondly, that he saith, the gracious purpose of opening the Gospel is, that we might be gathered. Observe, That God by opening to us the Gospel, doth bring us to his Christ, Cham 4. He giveth a Pastor & Teacher, who may outwardly reveal these things; that he may gather his Saints, knitting them to their head, and one with another: So he gave the Priest, Levite, and Prophet to this end. How often, saith Christ, would I have gathered thee, as a hen doth her chickens under her wing? and you would not. Look as the news of a gracious Prince calleth together subjects who were fled under tyranny hither and thither: So the opening to us of this our King and Saviour, who must save us from sin; this doth make us fly home to him, as Pigeons use to their own lockers. For the better understanding of this point. First, we must know that by nature we are many ways dispersed and severed. Secondly, the order in which we come to be gathered.  
For the first, we are disjoined from God our father; the prodigal is the type of us, who was now wandered from his father's house, and would needs be at his own hand: By nature all are without God. Secondly, we are scattered from Christ, like Sheep in the valleys of death, running after the Wolf, and leaving the Shepherd of our souls. Thirdly, we are divided one from another; a man being by nature a Wolf to a man, his feet being swift to shed blood, further than God restraineth.  
Now for the order in which we are gathered. First, the opening of the Gospel doth gather us into one faith. Secondly, by faith as a spiritual sinew or Nerve, it doth unite us with Christ, making us to become one person with him, as man and wife, in Law, make one person. Thirdly, It doth thus unite us with God, as a woman marrying a man's natural son, becometh upon it daughter in law to him, with whose son she is one by marriage: Yea, we are so much nearer to God, by how much God and Christ are more nearly united, than any natural son can be with his natural Parent, who cannot have the self same singular being his father hath, but one in kind like unto him, and derived from him. Fourthly; we by being gathered to Christ, are gathered to the whole body of Christ, to all who exist under him, by a kind of pure subordination, as Angels are spiritual generation from him, as it is in all redeemed by him, the Angels becoming ministering spirits for our good, and we most strictly knit with all both in heaven and earth, already in Christ; not only that we are under one head with them, but we are quickened with one spirit, and contained together, as the members of a natural body, are both contained and quickened by one soul. Nay, we are gathered to all, who in God's predestination belong to Christ: As one borne of this or that man, is not only linked with those brethren he hath in present, but hath a respect of consanguinity, to all that may be begotten of him; so it is with us; from what time Christ hath brought us, by a supernatural nativity to be borne of him, we have a respect of mere conjunction to all, who are in time to be brought to faith by him, who can unfold the society which the Gospel revealed causeth?  
Use 1 The Use is, first to move us, that we would consider of God's gracious purpose, according to which he revealeth the doctrine of his Son to us. What do we it for, but to bring you to Christ? Even as a friend, which goeth between his lover and his love, so Christ sendeth us with that his mind, that we might win you to him. It were happiness for a poor woman to be contracted to a man virtuous, wealthy, honourable; but what shall be thy happiness, when thou shalt by an unfeigned faith, have got thyself contracted unto Christ? 
Pro. 9 Mat. 22.  refuse not wisdom sending forth her maids; refuse not God, sending out his servants, and inviting you to come and partake in his Son Christ, and all his benefits, to forgiveness of sins, and salvation of your souls; lest you by despising his grace, most highly provoke his indignation.  
Use 2 We see the vain slander of the world; who say, the Gospel marreth all fellowship: Indeed it doth break sometime good fellowship, falsely so called; but it breedeth and holdeth together all fellowship that is good indeed; It bringeth us to have fellowship with Christ the mediator, with God, with Angels, with spirits of just men departed, with the predestinate ones, whose names are written in heaven, with all in earth, who are believing members in Christ: It breaketh company, by reason of men's corruption, which maketh them, they had rather live thralls of Satan, in their ignorance and lusts, and customs of ignorance, then suffer themselves, yielding obedience, to be gathered to Christ.  
Doct. 3 Observe thirdly from hence, that this pleasure of opening the Gospel, was proposed for gathering all things to Christ their head. Observe, that whosoever have been, are, or shall be gathered to Christ, they are brought to this by opening the Gospel. God did purpose this grace of opening the Gospel, not for our sake only, who are from Christ to the end of the world, to be brought to him, but for their sakes who were then in heaven when Paul did write these words in hand. There is but one eternal Gospel; 
Gal. 1.  never was there other name made known, in which men might be saved, than the name of jesus, Christ yester day, to day, & for ever, the only way of salvation. Abraham saw the day of Christ, & rejoiced; yea, from Abel downward, it was by faith on that promised seed, that they were accepted. What is the whole redeemed Church? a number called forth by God out of the world, to partake in forgiveness of sin, and life eternal 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 Gospel, to such whom he hath predestinated to salvation: It cannot be but that every one who is of, or belongeth to the Church, must have this wisdom of God opened to him.  
Use 1 It is to be observed, not only against those old heretics, but many deluded souls in our times, who are of mind, that if they follow their conscience, and live orderly in any kind of belief, it will serve their turn: But he that followeth such a blind conscience, will find our saviours speech true; if the blind lead the blind, both will come into the ditch; his conscience and he will both perish, if he learn not this way of faith and obedience to the Gospel of Christ.  
Use 2 Again, it must teach us to come under this ordinance of God, revealing his truth; for this is that great drag, which taketh all such good fish, such persons as belong to the kingdom of heaven.  
Doct. 4 In Christ, even in him.] Observe, who it is in whom we are gathered together, as fellow members each with other. We are fitly said to be gathered in Christ together, both because he hath abolished the enmity twixt God and us, and so removed that which did disperse us. 2. He doth call us, and effectually draw us home in his time; even as Shepherds do their flocks, which are now scattered: When I am lifted up, I will draw all; How often would I have gathered you? 3. In him; as in the same point we are all of us one: Even as all the families of the earth, in regard of Adam their first parent, the common root and stock of all mankind, they are all but one; Or as the Subjects of England, Scotland, Ireland, are in our King united, and all made one body politic, so it is with the members of Christ in heaven and earth; now being gathered under Christ their head, they must needs be gathered one to another, as fellow members in one and the self same body, Rom. 12. There being not only a bond from Christ to us, even the bond of his spirit, and from us to Christ, even our faith, but a bond of love, the bond of perfection, which doth hold us one with another.  
Use 1 Let us then to preserve our union, walk with Christ, and keep by him: Even as it is in drawing a circle with compass and lines, from the circumference to the Centre, so it is with us; the more they come near the Centre, the more they unite, till they come to the same point; the further they go from the Centre in which they are united, the more they run out one from the other: so when we keep to Christ, the nearer we come to him, the more we unite; but when we run forth into our own lusts and private faction, than we are one disjoined from the other.  
Use 2 Again, we must, seeing in Christ our head we are joined, as members of one and the same body; therefore we must be so affected each to other, as we see members are: They envy not one another, the Foot envieth not the Eye, they communicate each with other; the Mouth taketh meat, the Stomach digesteth, the Liue● maketh blood, the Eye seethe, the hand handleth, all for the good of the whole, they will not revenge themselves: if going hastily one foot strike the other leg or foot, it will not strike again; they so bear the burden one of another, that their affection each to other is not diminished; as if the head ache, the body will not carry it, and knock it here or there, but beareth the infirmity, doing it the ease it may; yea, being well affected to it, no less than before; Now that God, who is love itself, teacheth us these things.  
Doct. 5 From this that he saith, All the things which are in heaven, or in earth.] Observe, That there is no place, in which are any members belonging to Christ, but either in heaven or in earth. Thus, Colos. 1. the Apostle did not know any belonging to reconciliation, wrought by the blood of Christ, but they were either in heaven or earth: The Scripture doth not know but two kinds of men; some believing, passed from death to life, some unbelieving, over whom wrath abideth; though some have greater faith and sanctification, it mattereth not, degree changeth not the kind; a child is a man, no less than a man for the kind of him: It acknowledgeth not but two states; some as Pilgrims here, Wrestlers, Soldiers, runners of the race; some as at home, having received the crown, the garland of victory: So it acknowledgeth but two Times, the one in this life of labour, which endeth in death, Eccles. the other of rest, after this life ended; Blessed are they that die in the Lord, they rest from their labour: In like manner two Places, belonging to all faithful Soldiers; The one is earth, in which they are for time of their warfare: The other is heaven, where they rest, receiving the crown, which belongeth to them: Even as those material stones were either hewing and polishing in the mountain, or transported and laid in the Temple; so it is with us; either we are squaring and fitting here, or else we are by glorious conjunction, laid on Christ the corner Stone in the heavens. But some who will grant, that when Paul did write these words, which was many years after Christ's Ascension, that then all were in heaven; but they will not yield that souls were there from the beginning, but only sithence Christ his entering thither. For answer, I say, that the contrary doth seem clear to me; for they were taken to glory and saved as we; now such as are taken to glory, are taken to heaven, for the Scripture knoweth no place in which God doth ordinarily display his glory, but in heaven. Again, they were received into everlasting tabernacles, Luk. 16. Now if the godly at the instant departed, were bestowed in any place but heaven, they then did go to mansions, which they were to leave within a year or two, even then when Christ was to ascend; they whose Pilgrimage and sojourning ceased with this life, they could not but be in their Country at home, after this life. Heaven is the Country of Saints; O our Father which art in heaven: Vbi Pater ibi Patria. Those who walked as strangers here in earth, because they looked for a heavenly jerusalem, a City whose maker was God, they leaving this earth were translated thither, neither was there any thing to hinder it: Not their sins; for they which could not hinder them from sanctification, fitting them for heaven, could not hinder them from heaven: Not want of faith, who now hath that faith which Abraham and many of them had: No want of efficacy in Christ, he was yesterday, to day, and for ever; his death was effectual to cause them to find pardon of sin, and the spirit of sanctification; Not any privilege of Christ, for not simply to ascend into heaven in soul, was Christ's prerogative, but to ascend soul and body, as heir of all things, and the author of salvation to all that obey him. Finally, the translating of Enoch, Moses, and Elias, seem to figure out no other thing; wherefore though David be said not to have ascended into heaven, Act. 2. it is spoken in respect only that he was not raised in body, and gone into heaven body and soul, as the heir of all things, and person who was to sit at God's right hand; and though Heb. 9 the way into heaven be said not to have been opened, and then to be new; the meaning is not, that none went this way, but only to show that the way was not really entered by the true high Priest after the order of Melchisedech, as the repealing of Sacrifices did show that yet remission of sins was not obtained, that is really received of our surety, upon performance of that satisfaction undertaken, not that believers found not pardon of their sins, under the former testament. Again, it is one thing for a way not to have been traced at all, another not to have been fully manifested; the latter was not under the old Testament. To conclude, though it be said, they received not the promises, say in their real exhibition, and that they were not perfected without us, the meaning of which is not, that they were not taken to heaven, no more then to deny that they had not forgiveness, or the same spirit we have; but to teach that they had not before Christ that perfect state in heaven, which now we and they are presently possessed of; For they did expect in heaven their redeemer, on whom they had believed for forgiveness of sin and life: Even as souls now expect the resurrection of the body, the second appearance of Christ to judgement; in regard of which things they are not perfected. Now hence followed a want of much light and joy, which on the sight of Christ, God man, entering the heavens, did redound unto them: as we in heaven now have not the fullness of joy which then we shall have, when we see the accomplishment of the things we expect. While the Fathers do set out this imperfection of their estate; the Papists have fancied their Lymbus, which never entered into their hearts.  
The use of this doctrine is, first to confute such Academical doubting spirits, who will not say where they were, I mean the souls of the fathers before Christ's ascension: Certainly, unless we will be as fruitful in multiplying Heavens, as the Papist is in his Hells; we must grant them received into one only receptacle of blessed perfected spirits.  
Again, it showeth the vanity of the Popish Lymbus and Purgatory; they are well seen 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 pain, but not salvation; and the reward of them was not in heaven.  
Use 2 Secondly, we see, to our comforts, whether we shall be taken when this life is ended; this Tabernacle dissolved, we shall have another; not made with hands, in the heaven. Ask, saith God to Christ, I will give thee the Nations for thine inheritance. What did Christ ask? joh. 17. Father, where I am, there let these be, that they may see the glory thou hast given me: The Thief went from the cross to heaven, to Christ's Kingdom, which was a short one if it were in Lymbus, which was to be broken up within a few hours space. This should make us desire to be dissolved, seeing we shall presently be with Christ in heaven: Should we have waited for admittance into heaven, as long as for the resurrection of our bodies, there were not that comfort; but to fly forthwith to those blessed mansions, how willing should it make us to departed? Who is it doth not willingly bid farewell to his smoky Inn, when he knoweth that he shall come to his own house, every way contentful?  
Thirdly, seeing heaven must find us when we leave this earth, let us send our treasure before us. This earth is but God's Nursery, 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 heavenly Paradise; where they shall abide for ever. Why then seeing our eternal mansion is there, what should we treasure here below? Men care not for furnishing things they must leave quickly, they send all before to the places wherein they mean for their times to make abode.   

verse 11 In whom also we have been chosen to, or obtained, an inheritance. Now he cometh to the third blessing, even our Glorification. Having laid down our justification, verse 7. and our Vocation, verse 8.9.10. he doth set down this third before mentioned, in this 11. and 12. verses. We are to mark 1. The benefit. 2. The foundation of it. 3. The end. The benefit hath reference to the 7. verse, In whom we have redemption, in whom also we have obtained an inheritance; The old books read it, We are chosen, the latter, we have obtained an inheritance: The word signifieth, we have been chosen, as it were by lot, to an inheritance. The ground showeth us, first our predestination. Secondly, the author of it, by him who is described from the effect; in which we are to mark, 1. The Action, who doth work effectually. 2. The Object, all things. 3. The Manner, according to the counsel of his will: the end of this and all the other benefits following. The words being easy, we will come to the instructions.  
Doct. 1 First, we see that being in Christ, we find not only righteousness in him, but life everlasting: God doth not set us free from sin in Christ, that by ourselves we might, by works meritorious, work out salvation; but even as sin causeth death, so his grace through Christ reigneth to life eternal. Now the order in which we receive this inheritance, you may see, Acts 26.18. Rom. 8. God enlightens their eyes, brings them to know & believe on Christ, that so they may receive in him, First remission of sins; Secondly, Inheritance with the Saints: those whom he hath called, he hath justified; so those whom he hath justified, he hath glorified. Sin is a wall of partition, which must be beaten down, before the light of grace and glory can shine unto us: Now sin being removed from us, who are with the natural son, what should hinder but that we should be heirs, even joint-heyres with him? Being one with him, we are the seed to whom was promised under Canaan, the inheritance of the world to come. The better to understand this matter of our inheritance, you must know what it is in general. 2. In what order we come to receive it. That is an inheritance which I hold as the Son, or Ally; or as out of favour I am written the heir of this or that man; so what ever we obtain by our principal birth from Christ, that is our inheritance. That which we obtain is twofold: First, in this life we receive the first fruits, the earnest of the spirit, and all our blessings are given to us as part of a child's part. Wards while they are in their minority have some allowance from their inheritance; and Parents will prove their children with some lesser stocks, to see how they will husband them, before they give them the full estate they mean to leave them; so doth God.  
Doct. 2 Secondly, we receive the fullness in the life to come, which standeth partly in Prerogatives. Secondly, in the glory that shall be put upon our persons. Thirdly, in the things which shall be given us to possess. Some inheritances, have prerogatives annexed, as to be Lord high Steward, Lord high Chamberlain: so our inheritance hath this royalty annexed; We shall be Kings and Priests to God; we shall be judges of the world, and Angels with Christ, standing by Christ, as Benchers and Assistants in place of judgement. Our glory respecteth soul or body; the soul shall be filled with the light of knowledge, even as the air upon the coming of the Sun to it, is rather light to appearance, then enlightened. 2. Our love shall as a flame rise up to God. When the water which runneth in many channels is brought into one, it maketh a little Sea: When all lemma self-love, love of wife, children, earthly things, yea of sinful lusts, is turned all into the love of God, then doubtless great and glorious shall be our love. 3. Our joy breaking forth in praise, who is able to utter, when here it is unspeakable sometime and glorious? The glory of the body shall be such, that it shall shine as the Sun in the firmament, both from the glory about it; & the glorious spirit within it, as a Lantern shineth from the Candle within it: For the things we shall possess, they are in a word all things, the world to come, the new heavens, and the new earth; and the creature being a little thing, we shall possess God himself, in Christ, as our husband and all-sufficient portion.  
Use. For the Use, first we see, that heaven cometh to us freely, did we deserve 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 us by lot; for this word seemeth to respect that division of Canaan to the twelve Tribes, whose several seats were by lot designed: Now if our inheritance cometh by lot, than it is not our own industry, but the Divine disposition, which worketh all in all in it.  
This should cause us to rejoice: O if men have small things befall them in earth, their hearts are soon raised to rejoice in them; yea, in the vain pleasures of this life, how are the hearts of men filled with gladness, who yet hang down the head all amort while these things are piped? Ah alas there are too many who taste their pottage, like Esau, better than their birthright. O let us be ashamed, that in these outward toys, which are but like the shaking of a child's rattle, that in these our hearts should be tickled, and with the matter of their freehold in heaven, should not be moved. This should make us rejoice when we are made heavy with divers temptations, 1 Pet. 1. so they did in those apostolic times; but the hidden light of this star, is not so discerned by us who live in this day of outward prosperity.  
Use 3 This should stir us up to affect these things, and be desirous of them, the creature groaneth in kind, waiting when this our inheritance shall be given us. What dead births are we who lie in the womb of the Church militant, never offering to break forth into the heavenly liberty? Children are so affected to their earthly inheritances, that they sometime practise against their own parents, affecting over-timely possession. Great purchasers, if they make a purchase in the remotest parts, are not well till they have seen it; so should we be affected toward our inheritance: Why hath God given us the first fruits? even 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 give us, to the like end, the first fruits of the spirit, to make us desire and long after the fullness thereof.  
Use. Finally, see the fear we are to walk with, upon this consideration, Hebr. 12. The greater things we expect from any, the more must be our observancy toward them, & endeavour in all things to please them.  
Now followeth the ground of all these benefits in time; having been predestinate: Which is described from the purpose going before, having been 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 object; all things: Thirdly, the manner; after the counsel of his will.  
To speak a word of Predestination according to purpose, which is here 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 unfolding of it.  
For Predestination see above. But it may be asked what is this purpose, according to which we are said here to be predestinate. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  We read of some purposed and ordained to the obtaining of life, Acts 13.1. 1 Thes. 5. Now God's purpose and ordinance touching the end, doth seem to follow upon God's election: for when we have a will to do any thing, there followeth upon this, in the mind, a settled purpose to effect it; so when God hath loved some to life, there cometh to be as it were in God a settled purpose of bringing some to life, which once settled, 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 deem foreknowledge by which God now about to choose, knoweth whom he will choose; election by which he setteth his love to life on some before othersome; purpose settled 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 understood: He hath purposed us to attain life through Christ, he hath chosen us to attain life, as Rom. 8. Those whom he did foreknow himself to choose and purpose unto life, those he predestinated: And thus you see why it is said predestinate, according to purpose. But note here by what method the Apostle doth gather themselves to have been predestinated, even a posteriori, from this that they were now called, justified, that they had received an inheritance by faith, he gathereth that they had been predestinate. Observe then.  
Doct. What is the way to find ourselves to have been predestinate before all worlds, even to find that we are called, justified, sanctified: We must go up by these stairs, or we cannot come to the height of God's counsel. Look as by the counterpane of a Lease or Will, we know what is in the original will, which it may be is kept a hundred miles from us: so by these things written in our hearts in God's time, we may know and read what things it pleased him from everlasting to purpose towards us: But in this point we have before been large.  
To come to the description of the author of this purpose, according to which we were predestinate: the parts to be marked in it have been mentioned; Let us 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 signify such a working, which hath efficacy to the bringing forth the being of that which it worketh.  
All things.] Noteth out whatsoever things are, whether good or evil.  
Counsel.] Noteth sometime the faculty of wisdom, which giveth advise touching things to be done, and means of doing them: And thus, according as the nature of the thing hath itself to him who giveth advise, is sometime present and ready, sometime needing deliberation, but deliberation so far as it is grounded in imperfection of knowledge, and argueth doubtfulness, cannot be ascribed, but only so far as it signifieth the maturity and ripeness of counsel. Secondly, counsel signifieth not the faculty, but the effect, wise advise given in any case from that faculty of wisdom which giveth counsel. Thus we understand when we say; What counsel did such a one give you? Now thus it is here taken for that wise order of things, and means, which Gods wisdom suggested. Lastly, it is to be considered, why it is called counsel of his will. First, because it is propounded to his will; secondly, it is accepted of by his will: The meaning is, we obtain all these blessings before named, having been predestinated according to that gracious purpose of God towards us, whose working bringeth about all things, according to that wise order which his counsel did propound, and his will for the liberty of it did freely accept.  
Now the scope of this description tendeth hither, to prove that we attain the benefits before named, having been predestinated by God's counsel (for predestination is an act of God's counsel, as I have said before) thereunto; he proveth this particular, by this general; He who worketh all things after the counsel of his will, he doth work these benefits in us, his counsel having predestinated us to them; But God worketh all things, etc. These are frivolous exceptions, that God speaketh only of the things before, which he doth out of his gracious pleasure: for this were an impertinent superfluity, to say that God had wrought us these benefits, when his counsel had predestinated us, who doth work these benefits according to his counsel; He hath wrought them in us according to his counsel, who doth work them according to his counsel.  
Secondly, what so ever things are according to God's counsel, those he is said to work; for these last words may as well determine the subject, as show the manner of his working.  
Thirdly, what reason is it to say, he worketh these things after counsel? as if all the works of God were not alike after counsel.  
Lastly, to say he speaketh of things he doth out of gracious pleasure, is in their sense, who except frivolous: for he saith not, the counsel of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Beside that, the Scripture doth attribute those things, which as judgements God doth execute in reprobates, to God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mere free pleasure, Mat. 11.25. & 13.11. Thou hast hidden these things from the wise, even so, because it pleaseth thee. Now to come to the Doctrines.  
Doct. 1 First we see, that every thing which cometh about, is God's effectual 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 evil; good things are natural, or supernatural, such as are wrought in Christ: Now all these the Lords efficacy is in making them, yea of nothing: Though man must have some matter to work on, God can give being, and call the things that are not, making them stand out as if they were. Secondly, his work is in sustaining them; He doth not leave these things, as a Carpenter his building, or Shipwright his Ship, but still is with them sustaining them in the being, received from him. That which hath not heat of itself, but is made hot (as water) with fire, it dependeth on fire to be kept in heat, and no longer than fire is under it, it will not keep hot: So these things, not having being of themselves, depend on him for their continual sustentation, who did first give them their being. Thirdly, God's action is in them, governing them to that end for which he did make them; Things depending on another, are governed by that on which they depend. Beside, our servants depend on us, to be governed by us; what are all the creatures, but so many things ministering to him who is the Lord of hosts? Not to speak that the same wisdom which teacheth us to get any thing, for this or that purpose, doth teach us likewise when now we have it, to govern and apply it to that purpose: So God's wisdom, which made all things to an end, must needs govern and use them to that end: There is no question in these things. For that any thing should beget a thing like in kind to itself, it is not strange; and that any workman should work any thing like himself, is no wonder; The diffecultie is in evil things: Evil is either of punishment, or sin; Now God is by himself an author of the first; See, Amos 3.6. Is there evil in the city, which I work not? Out of the mouth of the Lord cometh evil and good, Lam. 3.38. For, punishment though it be evil to his sense who suffereth under it, yet it is good in itself, when now it is deserved; as to execute a man is evil to him who suffereth, good in the judge who cutteth off a hurtful member for the good of the public. Evil of sin, is either of the first sin, or the sins ensuing. Now these, to speak in general, neither of them are without God's effectual permission: They who so are in God's power, that they cannot sin without his sufferance, his permission is effectual to the being of sin from them, that is, necessary to this, that they should actually commit that they are inclined to commit. Now thus it is with God, for he doth effectually work somethings by himself without others; is the creation of all these things; some things in and with others, working as instruments under him and with him; thus he worketh all the works of grace; some things by permitting others, and that when he could hinder them; thus his efficacy reacheth to the being of sin, and this is most just in God; for though evil is not good, yet it is good that there should be evil: God who bringeth light out of darkness, being able to do good of evil; and it is just in him to permit, where he is not bound to hinder.  
Use 1 Seeing then God's effectual work is in every thing; let us labour to behold his work, & to praise him in it: It is the workman's glory to have his Art discerned. Look on the foulest thing that ever was committed, look at God's work in it, it is most holy, as that killing the Lord of life, Acts 4.21. That look as it is in those double two faced pictures, look at them on one side you see monsters, on the other beautiful persons; So it is in these wicked works, 
They work idem, but not ad idem.  the same that man worketh sinfully, God worketh most holily.  
Use 2 This is our comfort, that nothing can be in which our heavenly father's hand worketh not: Earthly Parents, though provident, may have their children meet with many casualties, which they do not intend before, but help when now they see them brought about; but nothing can be in which our father's hand must not have a chief stroke before it can come to pass. This must quiet us, even for times to come, our security being in it; yea, for whatsoever is befallen us, we must sustain ourselves even from hence, the effectual working of our God is in it; we must hence, I say, sustain ourselves from being swallowed up of grief; we must not prevent hereby due grieving, and humbling ourselves under the hand of God. Hold this for ever, that nothing can fall out to us, in which is not the effectual working of our heavenly father. We cannot solidly fear God, if evil may befall us with which he is not willing, in which he hath no hand. We cannot have that patience in our evils, nor that comfortable security for times to come. Neither let any excuse his wickedness hence, for God's work doth leave a man liberty to be a cause, by counsel, of this or that he doth; so that thou dost go against God's will advisedly, when he worketh his will in thee: And if a man do execute one maliciously, his murder is not excused, because the judge by him doth take away the life of the same man most justly.  
Doct. 2 Secondly observe; That what God worketh or willeth, he doth it with counsel; though his will be most just, yet we must not conceive of it, as moving merely from itself, without any thing to direct. With him is counsel, with him is understanding, job 12.13. and Esay 46.10. My counsel, saith the Lord, shall stand. Even as the foot of the body hath an eye bodily to direct the moving of it; and as the reasonable will of man hath a light of wisdom to go b●fore it; so would God have us conceive in himself, that the light of advised wisdom is with him, in whatsoever he willeth or worketh. This is to be marked; first, that we may see how all things befalling us are good; for the Lord bringing them about according to his counsel, they seem good to his wisdom: Now wisdom judgeth nothing good, but as it is fit to some good end; now that which is fit for some good end, that cannot but be good.  
Use 1 Wherefore let us correct our thoughts: In many things we suffer, we think other courses would do better. What is this, but to say, this befalleth us not with so good advise? What but to teach God wisdom, that judgeth the highest things. Let us deny our own wisdom, and give glory to God, acknowledging that there is wiser counsel in every thing we suffer, than we can attain.  
Use 2 This may rebuke rash indeliberate & selfwilled persons: Some if a thing come into the head, turn them forthwith to it, as busily as if they would go nine ways at once: Some again, are so self-conceited, that their will must stand, as if it were a Law. O it is a sign of small wisdom to be so strong willed, Prou. 12.14. He that heareth counsel is wise. It is good to look before we leap, and to remember that two eyes see more than one. Solomon, the wisest for politic wisdom, hath his sage Counsellors, whose advise while Rehoboam followed not, he did lose ten parts of his kingdom: It is in our little personal common wealths, as in those wide ones; Where Counsel fails all goes to ruin, Prou. 11.24.  
Doct. 3 Counsel of his will.] That is which his will propounded to it, did freely accept. Observe hence that what God willeth once, that he effectually worketh, see Psal. 115. Our God is in Heaven, and doth whatsoever he willeth: Who hath refused his will? so Isa. 46 10. We see in beasts that they have an appetite to that they move 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 work it effectually. That is a frivolous distinction of an effectual, and an ineffectual will in God, which standeth neither with truth of Scripture, as in this place; nor with the blessedness of God; nor with the nature of things: all that showed him which his will accepteth, he doth effectually work it. Against blessedness of God; for might God will a thing and not have it, he were not fully blessed, when to have every good will, is more blessed then to want it. Against nature of things, for every thing which will and ability worketh; if God almighty have will to any thing, the thing must needs follow. Where there is full power to work any thing, applied to the working of it, the thing wrought must needs follow.  
here some distinguish and say, that in things which God will do, his power doth work them effectually; but the things which God would have on condition from us, those his power doth not work: An old Pelagian conceit. Would not God have us walk in his commandments, and hath he not said, that he will put his spirit in us, and make us walk in them? S. Austin learned that God did promise to work mightily those things he requireth from us. If to have the conditional will be more happy then to want it, than God who hath power to work the condition in us, will not want it: Not to say that this conditional will is absurdly imagined in God, he must will the having a thing on condition which he will not work, and then it is impossible, unless the creature can do something good, which he will not do in him; or on condition which he will work, and then he worketh all he willeth; or on such a condition which he seethe the creature cannot perform, nor himself will not make him perform; and this were idle and frivolous.  
Use 1 The Use is, first for our comfort: While we know that all that good which God hath willed to us, he will work it for us; saith, repentance, perseverance in his fear, sanctification and salvation; His will is, we should be raised up at the last day, all these he will effectually work for us. Did our good depend upon our own wills, as things exempted from subjection to his power, all our comfort were at an end: If the preserving me from evil, & bestowing on me good, depend not entirely for principal efficacy on God, farewell all religion.  
Use 2 We see them confuted that make Gods will tend man's, and work accordingly as that inclineth; which is to set the Cart before the Horse, to make the supreme governess come after the handmaid. We cannot go to the next town, but we must say, if God will, saith James. God can have nothing with man, no faith, no conversion, but if man will, and that not as coming to him in obedience, but as able to cross him, and resist his pleasure. Ob. He doth still work after the counsel of his will, seeing it pleased him to yield so to the liberty of his creature. Resp. Where learn they that God hath suspended his omnipotency, and put the staff out of his hand? The Scripture telleth us, that God hath the hearts of Kings, to carry them as he will, that the power that raised Christ, worketh faith in us. Secondly, I say, that did God look to the will of another, as the rule of that he will work, he could not be said to work after the counsel of his will, though he might be said to work willingly: as it is with servants and subjects, who look to the wills of others for their direction, of others to whom they are in power inferior.  
Use 3 Lastly, let us, seeing all things are according to his will, yield him obedience in all things: It is fit children or servants should be subject to the will of parents and masters; how much more for us to subject ourselves to his will, which is ever guided with unsearchable wisdom?  
Having thus admonished what I deem fit to be spoken more generally, as fitting to popular instruction; before I pass this place, I think it good to deliver my judgement touching that question.  Quest. Whether Adam's voluntary fall, was preordained, and in some sort willed by God, yea or no? Or whether God did only foresee it, and decree to suffer it, not willing, or intending, that it should fall out, though he saw how he could work good out of it. 
I will first set down the arguments on both sides. Secondly, lay down conclusions opening the truth. Thirdly, answer the arguments propounded to the contrary. Those who defend the latter, reason thus.  
1. That which maketh God cruel, and more cruel than Tigers themselves, and unjust, is not to be granted: But to make him will the undeserved fall and ruin of his creatures doth make him so.  
2. That which maketh God will an occasion of showing his own wrath, is foolishly ascribed to God, no wise man will make work for himself 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 serving him, they might live happy everlastingly.  
4. That which standeth not with God's 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 have thee come to life, & persevere in obeying me: this saith, I will not have thee come to life, nor continue in obeying; Ergo, it maketh God to have deceived man.  
5. That which maketh God will the taking away of some guilt, by which Adam should have been enabled to have obeyed, or to withdraw some Grace, and so forsaken him, before he had sinned, that is not to be granted. But to make God will and decree that his creature shall fall, doth infer the substraction of some Grace and sufficient abilities to keep the Law, and that while Adam yet had not offended: Ergo it is not to be granted.  
6. That which God willeth, that he worketh, and is author of: But the fall you say he willeth: Ergo.  
7. He who gave strength enough to have avoided sin, did forbid it in pain of death, he is not willing that sin should be: But God did so.  
8. That which maketh God will that which hath disagreement with his nature, is not to be yielded: But to will sin, is to will a depravation of his image, disagreeing with his nature: Ergo.  
9 That which taketh away man's liberty in sinning, maketh his sin no sin, and is not to be granted: Gods ordaining that man should fall doth so: Ergo.  
10. He that punisheth sin, is not the author of sin: God doth punish it: Ergo.  
11. He who doth give his son all to death for the abolishing of sin, he doth not will that it should be: But God doth so: Ergo.  
12. If God willed the being of sins to some ends, than he hath need of sin: But he hath not need of sin.  
13. That which maketh God will the being of sin, that he may show mercy in Christ, and show mercy in Christ for the taking away of sin; that maketh God run a fond circle. But this doth so.  
14. He who cannot tempt to sin, cannot will sin: God cannot. Ergo.  
Now to prove that God did will, that through his permission sin should enter, or that he did will sin so far forth as that it should be, or the being of sin, (for these are one,) the Arguments following are used.  
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 himself, he doth will and ordain that his creature, through his mutability & freedom, shall fall: But God maketh him such who may fall, and setteth him in such circumstances, in which he doth foresee he will fall, and then leaveth 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 trial, I would, ask why God knowing such circumstances, in which his creature might possibly have fallen, not actually falling, and so have proved him without falling, why he did choose to set him in such, in which he did foresee that he would fall certainly?  
2. That about which an act of Gods will is occupied, that thing is willed: God's permission is an act of his will, and is occupied about sin, the entering or being of it: Ergo, this is willed.  
The first part is plain; as love, hatred, fear, cannot be about any thing, but the thing must be loved, feared, hated; so here, neither doth man permit any thing, having power to withstand it, but he is willing with it. Now permission is so an object of will, that it is likewise an act of will, conversant about that which it permitteth.  
3. He who prohibiting any thing, nilleth it or willeth it shall not be, he permitting any thing willeth it shall be. But God doth ever nill that which he hindereth.  
4. That which God so permitteth that he hath his end in permitting it, that he willeth; for what ever hath an end, that so far forth is good: What ever in any degree is good, that so far forth is a fit object of the divine will: But God permitting sin hath his end, why he will permit it, as all grant.  
5. He who willeth the antecedent, on which an other thing doth infallibly ensue, he doth will that which followeth also: As God cannot will the being of the Sun, but he must will the illumination following it.  
But God willeth to permit, on which infallibly followeth the sin permitted; otherwise God might permit, and the thing permitted not happen, which is absurd to think; for than he might deliver a person up to sin, and he not fall into the sin into which he is delivered: For though the action of free-will come between God's permission, delivering up, and the sin to which we are delivered and permitted, yet God doth never permit, but that the creature will fall most infallibly to that which is permitted.  
6. He who cannot but either will that sin should be, or will that it should not be, he hath willed that it should be: But God must either will it, or nill it; Ergo. He whose omnipotency is in the being of all things, he must will the being of all things: God's omnipotency is in the being of every thing: for look as if his knowledge be not in every thing, he were not omniscient; and look as if his presence were not in every thing, he were not omnipresent; so if his powerful will work not in every thing, he is not omnipotent.  
7. No defect of an inferior instrument, can trouble the work of an all-knowing and almighty Artificer; For the instrument cannot do any thing, nor yet fail in any thing, without his sufferance and knowledge: But a defect in an Instrument, not intended and chosen by the Artificer, doth disturb his work; Therefore Adam's defection from God's order, was not without the will and intention of God.  
8. That which maketh God's providence more imperfect toward man is not to be granted: But to say, God letteth man fall into sin without his will ordaining it before, doth so: For God doth not only foreknow the evils which befall the basest creatures, but he doth ordain the falling of them forth.  
9 What ever God's providence worketh to his will, is to have that be to which his providence worketh; for providence is joined with will, and of things willed: But God's providence doth set the creature such circumstances in which it will sin; doth keep back all effectual hindrances which might hinder the creature from sinning, doth intend the use of sin fallen out, Ergo, God's will was that his creature should sin.  
10. That which taketh away the true ground of fearing God,  trusting in him, patience in evil, is not to be admitted: But the opinion that saith, that evil may befall us, which God neither willeth nor intendeth, maketh us we can neither sound fear, nor stay on God: for how can we fully fear and rest on him, in whose hand it is not entirely to keep us from all evil, or to bring about all that evil which may overtake us? Now to say that man had power to fall into sin without Gods will or intention, doth affirm both these, viz. that it is out of God's hand to preserve us: For though he will, and intent our preservation, yet we may fall into evil: And that evil may befall us, which God doth not will, nor effectually bring about. I need not show what a ground of patience is taken away, when we cannot think that God had any will or intention in that which is befallen us.  
11. He who may holily will and ordain to good ends and uses after-sinnes, he may ordain the first also, and will it as a mean which he can use to his glory: this is thus showed: After-sinne as sin, hath no less disproportion with God's nature, nor can be no more approved by him, than the first: It must then only be respects for which God may will an after sin, rather than the first; but if respects make sin a fit object 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 withal infirmity, of the creature, that he might take occasion of unfolding his mercy and justice, that his admirable wisdom, goodness, and power might be manifested, while he did bring good out of such evil. The assumption: But God most holily willeth and ordaineth after-sinnes; As for example; the unjust crucifying of Christ, Acts 4.28. Acts 2.23. None are blind like such as will not see: For to say that God would not that his Son should be killed by the jews procurement, and the hands of sinners, but only that God would have him delivered into their hands, to suffer what God would have him to endure, is but an escape of a turne-sicke brain, blinded with wilfulness; for what is it but to say, God would not that his Son should be killed by them, but given into their hands that he should be killed by them? for it was death, even the death of his cross, yea, and that under the hands of sinners, that God did lay upon him to suffer: Neither doth it help, to say, they were now refractory sinners; for if sin in one, now a wilful sinner, doth by respects it hath and uses, become a fit object for Gods will to will and ordain; then the sin of a creature defectible may be ordained also.  
12. That in which is God's counsel, in that is his will and work; But God's counsel reacheth to the being of sin, otherwise sin should fall out God unadvised. The proposition is in the Text; His counsel is accepted by his will, and he doth work effectually after some manner, that which his will alloweth, and counsel adviseth.  
13. That which is a truth, must needs have 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 sin is a truth, Ergo.  
14. If there were but one fountain of water, there could not be any water which were not thence derived: So there where is but one fountain of being, what ever is found to be, must needs thence take the original, so far forth as it is existent.  
Having heard what chiefly is brought in one judgement and other, we will lay down these conclusions for way of answer, to those Arguments which were first laid down, opposing the truth in this Question, as I take it.  

Conclusion 1.  
God cannot possibly sin: He may work beside his rule who may sin, God's rule is his most just and wise will, which he cannot but work after, no more than he can deny his own nature; Ergo, he cannot sin.  
2. God cannot be author of sin, in and with his creature, as he is of every good word and work; for that which the creature doth, God being the author and principal worker of it, God must inform the manner of it by his commandment, and work it in him by his spirit: But it is impossible for the creature to sin in working after that which is commanded him of God, Ergo.  
3. God cannot so far will sin, as to approve it for good in itself; it hath no proportion to his nature, such as he cannot be author of in the creature, nor yet the creature work while it keepeth communion with him. Wherefore God cannot allow it as good in itself, though he hath liberty whether he will punish it thus or thus; according as he doth with freedom reward such things which he cannot but approve as good, such obedience to his Law had his creature obeyed.  
4. Though God cannot will it as good in itself, nor approve it as good, yet he may will it so far forth that it shall be, as being able to work good out of it; God might have willed that none of these things should have been, 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 use it to his glory. God's efficacy, Ergo, reacheth not to the Essence, but to the being and beginning of sin: For though the will of man doth make sin exist immediately, yet the will of man could not do it, did not the will of God give way by his permission. I see thieves coming to rob, and ready to enter at such a door, I have power to shoot the boult and lock it, so that they could not enter; notwithstanding having company about me to take them at pleasure, I leave all, that they may freely enter and take some booty, that so I may come on them, apprehend them, and bring them to their deserved end; in such an example, though the unjust will of these men did immediately make this robbery exist, yet I do make it exist more principally than they, in as much as they could not have done it, had not I given way to them; yet howbeit I am a cause why this robbery is committed in this place, and at this time, in which I could have 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 positive repugnancy or contrariancie to God's nature, such as is twixt fire and water: Even 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 than should the divine nature inwardly in itself be better for the one, and worse for the being of the other, and so should necessarily will the one, and nill the other. Again sin, though as sin, it hath an outward disagreement, and be evil in the nature of it, yet is it not absolutely evil to God as it is sin, but to the instrument sinning, in as much as God can make sin, as it is sin, serve to divers good uses. No wonder then wicked men can use God's best things to evil.  
Sin, as sin, God can turn to an occasion of his glory; for not permission, but the thing permitted, is it which God doth take occasion by, to give the promise of the Mediator; He can use sin, as sin, for a punishment, Rom. 1.14. Because they did provoke him by adolatry, he did punish them with giving them up to buggery: These latter sins were not punishments, in regard they deserved further punishment and condemnation than the former, yea, a further desertion of God; but in regard of committing these acts themselves: Had God by conversion prevented further desertion and condemnation in one of these idolaters, now come to masculine filthiness, his idolatry even in this act once exercised, should have been punished. The sinful respect in this fact is more penal than desertion or punishment following after. God may use sin as sin, for exercising his children; The cup of suffering God reacheth us, is to be sinfully and injuriously handled; God would have Christ not only die, but suffer being innocent, an unjust condemnation, yea, the sinful manner of afflicting is heavier to God's children, than the affliction itself. Beside that, in many of their exercises, it is not the act which doth or could afflict them, but the sin of the act; not speech from Shemei, but sinful reviling speech was David's exercise. Wherefore being not absolutely evil, but good to God in regard of the use of it, he may ordain and will it as good, or rather the good use of it.  
6. Though Gods will and work may be in sin, yet it is not alike in the sin which his creature in innocency may fall into, as it is in regard of that sin which he may fall into when now he is for state sinful.  
7. God may furnish forth his creature, so that he may per se, and yet may per accidens, make defection, and he may will that his creature shall sin, being suffered to itself, by accident of it own liberty and vertibilitie.  
8. Or having made his creature, so that when he may obey, he will in such and such circumstances take occasion and willingly and wittingly sin; God may decree to set him in such conditions in which he will sin, and leave him without putting any impediment, which in effect is to will that sin shall be by his permission.  
9 God may do that which may directly bring a sinner to commit sin, as he may smite him with blindness in understanding, with pravity; for as death bodily is a good fern in the nature sinful of things, though not good to a living person, so is this blindness, pravity, hardness of heart, good in themselves, though not good to man, who should be conformable to the Law, and free from them; good as inflicted, not as contracted and received. Secondly; God may suspend all actions which in any degree tend to hinder. Thirdly; God may provoke by occasions of finning not only set things, which he may take occasion to pervert. The reason of all is, it were just with God to consummate spiritual death upon his creature now sinful, and Ergo, much more lawful to execute such a degree as is inferior.  
These Conclusions premised, the Arguments used for defence of the negative part, may be more easily answered, than many of those for the affirmative.   

Argument 1.  
To the first, it is denied that it is either cruelty or injustice in God to ordain that the creature shall fall through it own wilful defection, and so glorify his justice in deserved punishment: to constrain the creature and make it sin unwillingly, and yet to determine to punish it, were to punish it without cause, as delighted with cruelty. Secondly, I answer, as much may be objected against their permission: That which is cruelty and injustice, not befalling savage men, that is far from God; But to set his child, never having offended him, in such a taking, in which he doth see he will certainly make away himself, and not to hinder him when he might every way as well do it, and that with speaking a word, is cruelty and injustice, far from savage men: Now all this, different Divines confess of God. First, that he did set him, being every way yet innocent, in such circumstances. Secondly, that he could have hindered him by suggesting some thought effectual to that end. Thirdly, that if God had thus hindered him, man's will should have been no less free, and God's primary purpose should have been more promoted. Fourthly, that God determined, notwithstanding all this, he would permit him fall: Revenging justice cannot be glorious but in just punishment; just punishment cannot be, where there is no just merit on the creatures parts; just merit there can be none, if the creature do not wittingly and wilfully sin against God from the voluntary counsel of it, ergo, as God will have the end, so he cannot will the creature shall sin, otherwise then from the wilful defectibility of it.   

Argument 2.  
To the second I answer, denying the proposition: God may will an occasion of manifesting his just wrath, or else he cannot will the demonstration of his own perfections: but to say God cannot effect the show of this or that perfection in himself, is over-harsh and unbeseeming the power and wisdom of the almighty: He who hath the creature so in his power that he cannot make defection further than he willeth, he must needs will the being of that which his justice shall punish before it can come to be: yea it is so with men, that sometime they do draw this or that fact from another, with which they are justly angry so far as to punish it in the offenders. Thus a master draweth forth the unfaithfulness of a servant: Of which somewhat more in the last argument. This may be retorted. That which maketh God unable of himself to show his perfections, is not true: But that which saith he cannot ordain or will the being of sin, maketh him unable of himself to show his revenging justice; ergo, it is absurd.   

Argument 3.  
The second part of that third Argument is denied: It is one thing to make mankind in some part capable of life; another thing to will and intend it should all attain life: This latter was never in God; But God said, do this and live. Ans. This doth show what God would have the creature take as his will, not what was his secret will within himself; or it showed what way the creature might attain life, both for himself and his seed, but it doth not show that God had this will within himself, that his creature should with effect perform this, for than he would have wrought it in his creature; even as the threatening doth not show that it was Gods final pleasure within himself that we should all lie in death, if that we sinned.   

Argument 4.  
The second part is again denied: To give a commandment to my creature, to do this or that, which I am minded within myself he shall not do, is no untruth, when it is not for to deceive, but for trial or otherwise: As in Abraham, Offer thy son Isaak, yet God's will was not to have him offered; the command, ergo, doth not lay down what was God's will within himself; for these were contradictory in the Divine will, if he should be said to will in himself at the same time, and not to will within himself the offering of Isaak: Thus here it is no untruth for God to signify this as his will to Adam, that he should do unto life that in charge, when yet it was not his will to have him with effect perform it; and look as God in his threatening did signify as his final will, that which was not his final pleasure touching mankind, without any untruth; so here.   

Argument 5.  
The second part is denied, we do not affirm the substraction of any grace he had, neither doth this follow on decreeing his fall, but only the not superadding of that grace whereby he would infallibly not have fallen. God's decreeing that he should sin out of his own voluntary, doth not diminish any power he had, whereby he might have stood if he would, but doth only hold back that grace which would have 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 enabling him to stand if he would, is another.   

Argument 6.  
That which he willeth, that he is author of and worketh. We distinguish, that which he 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 sin, is to will that his creature shall of his own accord without his warrant do this or that.   

Argument 7.  
He who gave strength enough to avoid sin, and forbade it on pain of death, would not have sin. Ans. It followeth not, but thus only, that he would not have his creature sin, so as the blame of it should redound on him: had he willed that he should not have sinned, he would have given that grace with which he saw he would not have fallen.   

Argument. 8.  
That is not to be yielded which maketh God will a thing disagreeing with his nature, as allowing it for good, not that which maketh him will it so far only that it should exist, and have being, for it is good that the evil should be which God disalloweth: or thus, that which hath naturally and intrinsically a positive contrariety with God's nature, that he cannot will, such a thing sin is not; for such contrariety cannot stand with the impossibility of the divine nature.   

Argument 9  
God's decree taketh not away man's liberty; God doth not by any outward force determine the will, but as being more intimate to it than it is unto itself. 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 he doth this out of free judgement, counting it such as he may do, or not do, he cannot but work most freely.   

Argument 10.  
He that is author of sin, doth not punish it, so far forth, or in that respect, in which he worketh it. Again, God is not said Author, but of such things which he doth both morally by command, and physically by inward operation work in us: They should say, He that punisheth sin, willeth not that sin should be, which is false.   

Argument 11.  
He who giveth his son to abolish sin, he doth not allow sin as good; this followeth, or he would not that it should still dwell in those for whom his Son effectually suffereth: But it will not follow, that who so giveth his son to abolish it, never willed the existing or being of it; these may be subordeyned one to the other.   

Argument 12.  
That which God willeth for ends, that he hath need of. Ans. God is all-sufficient, not needing any thing out of himself, nevertheless upon supposition that God freely will have some ends, those things are in some kind necessary, which his will guided with wisdom chooseth, and his counsel adviseth as behoveful to such purpose; thus the being of sin may be said needful, so far as it signifieth a matter advised by counsel, and chosen by God's free pleasure, as sitting to such ends which he propounded: The denial of the wise man is respective to this, that sinners think there is such need of their sin, as may excuse them in sinning; as Peter saith, God was not slack, as men count slackness, so he saith, God needeth not sinners as sinful men think him to need them.   

Argument 13.  
It is a circle which Saint Paul is not ashamed of, God shut up all under sin, that he might show mercy on all; we see every day he woundeth that he may heal again; he bringeth to the grave, that he may raise up.   

Argument. 14.  
To that in james, it is true, first, that God doth not tempt any man, so as man can excuse himself; Secondly, he tempteth not the creature to that which is sin unto him, or merely aiming at the seduction of the creature; for this darkness of sin goeth into light, this evil is good, so far as it is an object, about which his will may be occupied; Nevertheless God may lead the creature into temptation, suffering the Devil to tempt, and God may prefer such objects to his creature, on which he doth see that he will sin, and intent that he shall sin accordingly as he doth see him inclined: This is not to be an author of sinning to his creature, but to detect unto good purpose, the defectibility which he doth see to be in his creature. It is then denied that he who ordaineth that his creature shall fall, or willeth it, becometh a tempter of his creature to fall, or sin against him: As God willed that sin should be, so he willed that it should be by the will of man freely obeying the seducing suggestion of the Devil, and perverting by accident such things as should have contained him in due obedience.    

Thus have I endeavoured to unlose this Gordian knot, which hath exercised the wits of the learnedst Divines that ever were. In a point of so great difficulty, I presume not peremptorily to define, but submit all that I have conceived for the opening of it, to the judgement of the Church of God.  
verse 12 Now followeth the end why we are said to have obtained an inheritance in Christ: In which we are to consider; First, of the persons. Secondly, the end itself. The persons are described from the effect, their hope; which is amplified from the circumstance of time, and the object about which it was occupied, Who hoped in Christ first of all; that is, then when as yet the Gentiles were not called to believe and hope on him; which here is mentioned to their honour: The end is, that we might be to the praise of his glory, that is, to the setting forth both by words and works of his glorious mercy; so glory is taken, Rom. 9 as is above noted more at large.  
Doct. 1 Observe then, that this is set down in commendation of the jew, that they first hoped on Christ; whence we learn; That to be brought to faith before others, is a prerogative which persons so called have above others: The jews had a promise that Christ should be given them, & seek them first; It is Israel in whom I will be glorious through thee; accordingly Christ did walk with them, as the Minister of them who were circumcised, and did charge his Disciples to keep them within the same bounds, to seek the lost sheep of Israel; Accordingly, a Church was gathered amongst them, though for their number they were but few in Christ's time, in comparison of the multitude which would not receive him, yet the kingdom did suffer violence, the poor did receive the Gospel: yea after his Ascension, the Church in jerusalem did grow numbersome before the Gospel was carried to the Gentiles: Now this is here set down as an honourable circumstance that they did believe, when yet the Gentiles were strangers from the Covenant. When Subjects have made a revolt from their lawful Prince, those who shall first return and receive again their lawful King, it is unto their commendations: Thus 2 Sam. 19.15. it was judah his praise, to be first in fetching home David their King; so for us who have made defection from God and Christ, it is our glory to be with the first in receiving him our true David and King: Again, the first borne hath a privilege, and so here it was a privilege of the jew, that he was the first begotten to the faith.  
Use 1 Let us then acknowledge with honour, this circumstance in others: Have they been long in the faith before us, we must honour this antiquity: The young rise up before the ancient in nature, so should it be with us who are babes, when we meet with them who are old men in Christ: See Rom. 16.6. Paul mentioning Andronicus and junius, doth not omit this circumstance of honour, that they were before him in Christ; and so he doth repute it the honour of another, that he was the first fruits of Achaia, 1 Cor. 16.  
Use 2 This must move those who are before others, to walk worthy this dignity, by adorning this their age in Christ, with graces correspondent, viz. experience, wisdom, weanedness, all kind of mortification: Should one of 50. have no more wisdom nor staidness, than another at 15. year old, it were able to make their age despised: Let us look to this, many that were first prove last, even as it is with these jews, then before all, now behind all.  
Doct. 2 Observe secondly, what is the end of all our benefits we attain in Christ, even this, that we may set out his glorious grace and mercy towards us: for this is not brought in as the end of God's predestination, but of our obtaining an inheritance in Christ: Our faith, our redemption, our glorification, all is to the glory of Christ: Even as it is the glory of Kings to have their subjects yield them homage, and swear them allegiance; so this obedience of faith, is a spiritual homage which the subjects of Christ's kingdom do yield unto him. Our redemption, whether we look at the thing itself wrought, or the intention of him working it, is to the praise of his glory. If Princes out of their clemency send and ransom some subjects, the very deed is much to their glory; so it is in this redemption of Christ. Now the end why we are bought with a price both soul and body, is, that in both we might glorify him; the inheritance given us is, to the praise of his glory, yea, all the glory that shall be put upon us in heaven, shall be his glory. Look as the inheritances, dignity, riches, glorious pomp of subjects, is to the praise of the glorious bounty and power of those Kings to whom they live subject; So here, see 2 Thes. 1. The end why we receive this inheritance of light is, That we might set forth his virtues, who hath called us into admirable light, and that it might so shine forth before others, that they might glorify God and Christ.  
Use 1 Let us then endeavour ourselves to set forth the praise of him who doth give us all those spiritual benefits, in which we partake. Let our words, let our works, let our whole man be at his command, serviceable to him. The Church in the Canticles she doth so praise the beauty of her spouse, that she awaketh others: We should so from our hearts set out the praise of our Christ, that others might by our means be brought to inquire after him, and ask, Who is thy beloved? Those who find bounteous Lords on earth, how will they tell of their affability, liberality, of every circumstance wherein they do them any grace and favour? How will they protest themselves devoted to their service, drinking healths upon their knees to them? how impatient of any thing which doth so much as in show tend to their disparagement? What a shame is it that we should walk, neither feeling our hearts affected, nor yet opening our mouths to praise him who hath redeemed us, and brought us to the hope of an immortal, incorruptible inheritance?   

VERSE. 13 Having in the end of the sixth verse showed, that all of us come to receive in Christ the grace showed in time, as well as that which was given us before all worlds; he doth prove it, First from benefits given to the jews, unto this thirteenth verse; Secondly, from benefits bestowed on the Gentiles. Now this matter is first handled simply, to the end of this first Chapter; Secondly, is set down comparatively, illustrated from their former estate in misery. Now in setting down the benefit, we must first mark the benefit itself, which they are said to have received; Secondly, the effect which this mercy showed them had in Paul, whom it moved to pray for them. In the benefit, these particulars are observable. 1. In whom they received it, in Christ. 2. Who receive it, even ye; for this circumstance (ye) is set out as it were in text letters; (Ye) who were before without God in the world, who walked in the vanity of your minds. 3. The order in which this benefit did befall them, which is to be gathered from the precedency of two other. 1. Of hearing. 2. Of believing. The hearing is amplified from the object, which is propounded more indefinitely; the word of truth; expounded more distinctly, the Gospel of salvation. The second thing going before it, is faith; in whom also having believed. 4. The last thing, is their benefit, which was their sealing, in which we consider. 1. Their sealing. 2. The seal and sealer, viz. the Spirit; set down more generally from his holiness, inherent to his person, from this external circumstance, that he was the spirit forepromised. In the fourteenth verse he is described more particularly, from that respect in which he is to the Saints, viz. an earnest, etc.  
The sum. As we in Christ have been thus blessed, so in him even ye Gentiles, sinners; when ye had heard the word of truth, the Gospel of your salvation, in him I say, even ye, when ye had not heard only, but also believed, were sealed with the holy spirit, which had been before promised unto life eternal. To omit the first circumstance, which hath met us before, and the second also, which doth give occasion to consider what impure persons the Lord doth choose to sanctify; we will come to the third and fourth points propounded; first handling the general circumstances of them; secondly, touching those things which may by the way be pointed at in them.  
Doct. 1 You when you had heard, were sealed with the spirit.] Obs. How God, by hearing his word, doth bring us to be partakers in his spirit. Hearing is every where made the beginning of our coming to God; He that heareth, and learneth from the father, joh. 6. If ye have heard and learned Christ, as the truth is in Christ, Ephes. 4.21. The word hath been fruitful in you, from what time you heard, etc. Col. 1. This was the sense by which first death entered; Eve hearing the Serpent, was seduced: and this is the sense by which we are restored. Look as the ground cannot be quickened with fruits, till it receive seed, and the dews from heaven; no more can our soil be quickened with the spirit and fruits of the spirit, till by hearing it hath taken in this seed immortal, drunk in this heavenly shower of God's word. Now it is not every hearing which is accompanied with the spirit, but hearing with the heart, so as the heart is affected to do that it heareth. There is a hearing with the ear bodily; thus many may hear, who do not understand, & Ergo, hear, & do not hear. If outlandish men were here, such as did only know their own foreign language; we might talk loud enough in English, not fearing their hearing of us. There is a hearing joined with understanding, when yet the heart is not affected to do after it; and this hearing is no hearing also: If one hear us ask him to do this or that, if he have no mind to perform it, we say, he cannot hear on that side: It must Ergo, be such hearing as Lydia heard with, whose heart God opened to attend to Paul's preaching.  
Use 1 The Use of this is, to let us see, that where there is much hearing, yet the word is not there heard as it should be: Who cometh to have his heart burn within him? to be filled with the spirit by hearing, by being taught being admonished? It is pitiful; We may observe some like judas, who was, when now he had heard Christ, and taken the sop, he was filled, but with Satan; 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 grown past hearing; as those who dwell, near the continual roaring of mighty waters, they wax deaf, through continual hearing such vehement noise, so that they cannot hear any thing at all; so many, the sound of God's word hath so long beaten their ears, that they cannot discern any thing in it, what ever is spoken.  
Use 2 Secondly, this must teach us to attend on hearing: Wouldst thou keep the spirit from being quenched, despise not prophecy, hearing the Scriptures opened to thy use. Even as the Conduit-pipes carry the water hither and thither so doth the word convey the graces of the spirit into our hearts; It is a peal to bed; when men can be without, hearing, not feeling need of it, as some times they have done.  
Doct. 2 Secondly observe, what word heard bringeth us the quickening spirit, the word of the Gospel. A man's drooping heart, upon the coming of some good news to him, it feeleth as it were new spirits return to it; so our dead hearts, when God hath made this glad tidings of salvation and pardon of sin be brought them, there doth return to them a quickening spirit of peace, and joy unspeakable and glorious. Received you the Spirit by hearing the Law, or by the Doctrine of faith preached? Gal. 3.3. And for this cause the ministry of the Gospel, is called the ministry of the Spirit, not of the Letter; because this doctrine doth only bring us to receive the quickening spirit, which doth work in us a life eternal. The Law may bring us to feel ourselves dead, Rom. 7. but it cannot quicken any: Though when the Gospel hath now quickened us, it may instruct us, reform us, yea, delight us in the inner man, Rom. 7. many things may help us, when now we live, which could not be means of restoring us from death to life. But it may be objected, the Gospel is said a saver of death, as well as the Law is said a a kill letter. I answer. The Gospel is said so, not that directly the nature of it is to kill, but by accident of men's corruption who reject and will not obey it, it turneth to their further condemnation: As the King's pardon cannot kill any by itself, yet despised by a malefactor, it may double his guilt, and bring him to more hasty and fearful execution: So the gracious pardon of God, offered in the Gospel, killeth not any by itself, saveth many who receive it, yet despised, it may by occasion work heavier death and destruction. But the Law doth of it own nature hold a man now in state of sin, under death and condemnation, and cannot of itself bring any to life, who now hath offended; The words I speak to you (saith Christ) they are spirit, they are life: Even as the body of the sun, diffuseth as an instrument, the beams of this material light; so it is the Gospel, that instrument of God, by which he sendeth out the light of his gracious spirit into our hearts.  
Use 1 The Use of it is, to stir us up earnestly to desire this sincere milk of the Gospel: Even as there goeth out natural spirits with the milk the babe draweth from the mother; so the Lord doth accompany this word of his, which the Church ministereth as milk, with that supernatural spirit, which giveth quicknance to life everlasting: Even as we do daily renew our feeding, to repair the decay of natural spirits in us; so must we never be weary of renewing and increasing that supernatural life and spirit which we have received from Christ. If thou hast the spirit, hear that thou mayst keep it? if thou wouldst have it, and wantest it, attend on hearing, remembering how the Eunuch received the spirit, Acts 8. and how while Cornelius and his friends heard Peter opening the good word of salvation, the holy Ghost did fall on them, to the wonder of the believing jews, who accompanied Peter.  
Doct. And here, before we pass to the general Doctrine; note from this, that the Gospel is called, the word of truth; that all Gods promises made in Christ, are true and faithful; They are Yea, and Amen, 2 Cor. 1. They are true, and worthy all entertainment, 1 Tim. 15. The whole word is true: For like as the witness is, like is the testimony or deposition which cometh from him: Now God is faithful and cannot lie; but this is attributed to the Doctrine of the Gospel, as agreeing to it, with a certain excellency before other parcels of the word: For the Gospel is sometime called by general names, as a doctrine of godliness, a Law, a Testimony; Sometime it is described by the author, the Gospel of God; sometime from the object, the Gospel of Christ, of the kingdom; sometime from the property, as an eternal Gospel, a good word, a true word, as here; sometime from effects, as in the next words, a Gospel of salvation. Now it is testified to be a word of truth, after an eminent manner, for three causes. First, it is occupied about Christ, who is the truth and substance of all the shadows legal, which now are vanished. Secondly, the truth of this word is further confirmed to us then the truth of any other, by word, by oath, by the testimony of the great Apostle Christ jesus, by a jewry of solemn witnesses, chosen for this purpose, by a multitude of miracles. Thirdly; this property is the rather annexed to this Doctrine of the Gospel that thus our unbelief might be helped; for our mind is corrupted with error, prone to any unbelief, but hard to believe these points so high above the natural reach and apprehension of it. Now as a Physician doth say of his medicine, that it is excellent, not that it needeth commendations, but that he may induce his Patient the better to take it; So God and his Ambassadors do testify of these things, that they are true, that we might thus be brought to yield them belief.  
But it may be objected, that word which biddeth many reprobates believe the forgiveness of their sins, and life everlasting, that is not a word of truth; but the Gospel doth so. The reason of the former proposition is, because that which biddeth me believe a lie, cannot be true; but to bid a reprobate believe his sins are forgiven, is to bid him believe a lie. The sum put together, cometh to this; That word which biddeth a man persuade himself of that which is untrue, that is a lying word. 
To believe that my sins are now pardoned me, and that I am saved; this is not the first act of faith, but followeth them when now a man doth see himself to be justified in Christ.  First I say, this may be denied, unless I bid him persuade himself so, with a mind of deceiving him. Abraham by God's command was bound to persuade himself that Isaac was to die under his own hand, yet was not that a lying word, by which God spoke to him, because the intent of it was but to prove him: Some say he was bound to think so, unless God should countermand and reverse his former command. Ans. Abraham did absolutely believe it; and Ergo, did not comfort himself, by thinking God might call back his former precept, but by considering that God could raise him from the dead: Much more may God bid the reprobate believe this or that, while he doth it but to evince their contumacy, and doth see well how far they are from believing any such matter.  
Secondly I answer, that the second part of the first reason is not true; God doth bid them believe on Christ to forgiveness of fin, he doth not bid any reprobate directly believe that his sin is forgiven.  
Use. O then let us take heed that we do not give God the lie in all these things which he promiseth to us; Every man will bless himself from this iniquity, from charging God with falsehood in word, yet no man is afraid to do that with his deed, which he trembleth to pronounce with his lips: as we may deny God not by word only, but by work; so we may make him a liar, not only by charging falsehood on him by word of mouth, but by our deed, going away, and not heeding all the grace he offereth us in Christ; He that believeth not, maketh God a liar, 1 joh. 5.10. Should one promise me an hundred pound, doing this or that, though I should not tell him he did but gull me with words, yet should I go my way, never heeding what had been promised, never endeavouring performance of the condition on which I might claim the benefit offered, by doing this, I should show plainly that I did not take for truth that I heard spoken; so it is between God promising to us on believing and repenting, and our turning our backs on him without endeavouring after these things.  
Use 2 This must strengthen our faith toward the promises of God: O they are purer than silver seven times fined. Should an honest man in telling us any thing, when he came to this or that which he saw us not easy to believe; should he intersert but this protestation, that what he would tell us he knew it most true, we would the easilier receive it, and give credit to it; how much more when God doth condescend so far to our infirmity, as not only to tell us these things, but to testify to us, that they are truth itself?  
Secondly, it might be noted here, that the Gospel is such a doctrine, as worketh salvation; God's power to salvation, it may well be called a good spell, or word, for it bringeth us the tidings of all our good. First, it bringeth immortality and life to light. Secondly, it offereth us the grace of forgiveness, and life everlasting. Thirdly, It is God's instrument, whereby he worketh faith, receiving these things. Fourthly, it is the word of Grace which must build us up, and bring us to that blessed inheritance, Acts 20.32. But I hasten to the things remaining in this verse.  
Doct. 3 The 3d. general doctrine is, that it is not enough to hear, but we must believe, before we can be partaker of the good spirit of Christ, Gal. 3 14. By faith we receive the spirit of promise: The Gentiles having heard and believed, God did give them his spirit, Acts 15.7.8. He that believeth, rivers of water shall flow from him, which is spoken of that spirit which they receive, who believe on Christ, john 7.28 This forepromised spirit, is first in the fullness of it received by Christ our head, Acts 2.33. and from Christ it cometh to us; for from his fullness we receive Grace for Grace. Now look as a member cannot receive those spirits from the head which cause sense and motion in the body, but they must be united with the head, so it is here, we cannot have this spirit from Christ our head, but we must by this sinew or nerve of faith be united to him.  
But how can we receive the spirit by faith, when we cannot believe before we have the spirit? Some think that we have first actual grace, that is, that the spirit as an aid without us, doth make us actually believe, that so the spirit afterward by habit of faith, and all other sanctifying graces, may come to dwell in us. Now they would answer, that though we cannot believe without the outward aid of the spirit, yet we might believe without the spirit, by any supernatural habit dwelling in us; but this is the error of the school: for we are said to have a spirit of faith, before we can bring forth the act of faith, 2 Cor. 4. having the sefe-same spirit of Faith we speak. Again, no extern help can make us bring forth good fruit, till it make us first good trees; and a blind man may be ●ifted up to see, without a faculty of seeing, as well as an unbelieving man lifted up to an act of Faith, without a faculty, a supernatural habit of believing: We, ergo, are said believing to receive the spirit, because than we receive it more fully and manifestly, dwelling in us to our sanctification and assurance, touching our redemption.  
Use 1 Wherefore let us labour by faith to be one with Christ; let us eat, as it were, and drink him, by belief on him, then shall we feel the quickening spirit coming out of him; yea let us strive for a further measure of faith; for the wider the mouth or neck of a vessel is, the more it receiveth, the faster it filleth; so here, the more our faith dilateth itself, the more abundantly doth this spirit flow into us from Christ.  
Use 2 We see the idol faith which many rest on, for it bringeth them not to be partakers of a holy spirit, nay their faith is accompanied with a spirit of sensuality, fleshly profaneness, filthiness, covetousness, even such a spirit as is fit to come from a groundless and fruitless presumption.  
Thus having considered the benefit in general, we will sift it more particularly; for he doth not barely say, in whom when ye also had believed, ye received the spirit, but ye were sealed with the holy spirit forepromised. Two things are to be marked; 1. The sealing, which doth figuratively signify a singular confirmation given to faithful ones touching their redemption: The seal, the holy spirit, that is both the person of the spirit dwelling with us, and the graces of the spirit inherent in us, which is here said a spirit of promise, because God had forepromised to put his spirit into our hearts, that his word and spirit should never leave the faithful seed; that he would pour out the spirit on all flesh; which solemn promises make me think that this phrase is in this sense rather to be construed, as Gal. 3.4. We are said by faith to receive the promise of the spirit; that is, the spirit of promise, or that had been promised, as here it is uttered.  
Doct. 4 First observe, that the faithful are as it were by seal confirmed, touching their salvation and full redemption; for this is to be supplied from the 4 Chap. 30. ver. Who confirmeth us, who hath anointed us, yea, who hath sealed us, 2 Cor. 1. As God did seal his Christ, as the person in whom he would be glorious by working our redemption; so he doth seal us who are believers, for persons who shall have redemption by him. Even as persons contracting do mutually seal and deliver each of them their deeds in several: so between God and the believer; the believer doth by faith set to his seal as it were, that God is true in that which he promiseth, john 3.33. and God he doth seal unto the believer, that he shall be infallibly brought to the salvation he hath believed; for to seal up believers to redemption, or to seal redemption to believers, are here equivalent. Look what a seal set on any thing doth, it agreeth well to believers: For first a seal maketh sometimes things sealed secret; Thus the graces of the spirit make believers unknown to the world, who have not received the same spirit with them, yea such as none can ordinarily know their happiness beside themselves: My love is like a fountain sealed; for this cause the World knoweth you not, because it knoweth not the Father, 1 john 3.2. Secondly, a seal doth distinguish; thus the believers are a peculiar to God, are set apart; as the first fruits of the creature, are taken out of the world. Thirdly, A seal doth make things authentical: Thus measures, clothes, deeds, any thing by the seal coming, is confirmed and warranted in the kind of it: Thus believers they have that given them which doth fully assure their salvation always, yea, which doth not only make it sure in itself, but sometime put it out of all doubt with them, that they can say, they know whom they have believed, and that he is able to keep their salvation they have trusted him with to that day. Look as Kings when they take any to great offices, or to have & hold lands, matter of inheritance here or there, they give their seal, that they may the more secure it unto them; so doth God to us, when now he taketh us believing to that heavenly inheritance. But it may be objected by many believing hearts, we find no assurance, but much doubting ever and anon, though we hope we have and do truly believe. Answ. It is one thing to have this or that surely by deed and seal confirmed, another thing to know that we have a thing so sealed: As men in earthly things may have sure evidence for this or that, and yet not always know the certainty of their hold, and so doubt causelessly, thus it is in believers, they have their redemption ever surely sealed, but not knowing the certainty hereof in themselves, they are erewhile subject to doubtings.  
Use 1 The Use is, that seeing God hath thus sealed to us our salvation, we should, Ergo, labour to be fully persuaded touching this his grace toward us. Though true believers are not always sure of their salvation in their sense and judgement, yet they should ever strive to this; For as men would be trusted confidently, in that they promise and seal; so God much more would have us be secure, touching that which he hath promised, written, sworn, outwardly and inwardly sealed.  
Use 2 Let us all strive to get ourselves sealed to redemption, seeing God doth seal those whom he will deliver in that great day; If we be not in this number, we shall not escape damnation. Even as in the ninth of Ezechiel, and Revelation 7. those were kept from the judgement spiritual in the one place, corporal in another, whom God had sealed and marked thereto, so is it here, etc.  
Doct. 5 The last point followeth, viz. That the holy spirit, and the graces of the spirit, are the seal assuring our redemption, the seal sealing us to redemption. For assurance of outward things we have only the seal sealed on wax, or otherwise, we need not the Signet sealing; but we are confirmed touching salvation, both by the spirit of God, who is as it were the seal sealing, and by the graces of the spirit, which is as it were the seal sealed and printed upon us; yea, these two, both of them are together as a seal, while it standeth upon the matter which it now sealeth. Look as the Kings of England grave on their broad Seal their own image, & so print as it were their own picture in this or that which they seal: So our God by his holy spirit, essentially like himself, he doth print upon our souls, his own image; upon us I say, whom he sealeth to redemption.  
Now, that both God's spirit and this image of God in us, do as it were seal us up to salvation, is plain. For first of the person of the spirit, it is spoken, Rom. 8. that it beareth witness to our spirits, that we are Gods children, and heirs with Christ. The spirit of God doth by his own testimony in special manner confirm us and assure us this way. Now for the other, We know by this, saith Saint john, that we are translated from death to life, because we love the brethren. Now seeing it is the holy spirit dwelling in us, and Gods holy image in our souls, which seal up our salvation: How should we labour for the spirit and for holiness, without which none shall ever see God? Had we great matters to be conveyed to us, though all were concluded, and the instruments ready drawn, yet we could not rest till we had got all sure sealed; so it is with us, we should not rest, but seek this holy spirit, that we might see our heavenly inheritance safe and sure, even sealed within us.  
Secondly; We see by this, that the seal is God's holy spirit, that God doth not intend by sealing, to make our salvation certain in itself, but to us also: For he who sealeth us with such a seal which we may know, he would have us assured in ourselves, touching that to which we are sealed: But the spirit may be known of us; for that which is a sign manifesting other things to us, must needs itself be manifest. Now Saint john saith, By this we know God dwelleth in us, and we in him; because he hath given us of his spirit: Unreasonable Sheep cannot know the marks wherewith they are marked; but reasonable sheep may know the seal wherewith they are sealed.  
Thirdly, we may gather how fearful the state of such is, who will scoff at the spirit, at Purity, Holiness: Surely as God hath his seal, so the Devil hath his: when he filleth men with darkness in midst of teaching, hardens their hearts till they know not how to be ashamed and penitent, filleth them with hatred and scorn of such as are more conscionable than themselves, it is a presumption God hath given them up to the power of Satan, that he might seal them to eternal damnation.   

VERSE. 14 Who is the earnest of our Inheritance, until that redemption, purchased to the praise of his glory.] He cometh to describe the spirit more particularly from that which he is unto us. First, for the words: It is to be marked that he speaketh not of the spirit as a thing in the Neuter gender, but useth the article Masculine, to point out the person of the spirit; and our English relative (who) doth more distinctly answer to the Greek, than (which). This word (Earnest) is in the original tongues more large than our English, and may signify pledges, pawns, hostages, as well as earnest, which is in contract of buying and selling only exercised, and is a giving some small part of a sum, to assure that the whole shall be tendered accordingly in due season. Inheritance is put for that consummate inheritance of glory kept for us in heaven, 1 Pet. 1.  
Until the redemption,] not for the redemption; it is the same proposition which we read chap. 4.30. The redemption is here to be understood, not of that which we are said to have, ver. 7. but of the redemption of the body, or of the full liberty of the sons of God, which is kept till that great day.  
The sum is: Ye are sealed with the spirit who is in you with his gifts, and is unto you as an earnest in hand, assuring you that you shall have that perfect inheritance bestowed on you, yea, it dwelleth with you, as an earnest confirming you in this behalf, till that redemption of glory befall you, which is purchased to the praise of God's glorious mercy.  
The parts are two: First, that the spirit is said to be an earnest of our inheritance; Secondly, the durance of time, in those words, to, or until the redemption: which is described from the property adjoined, a redemption purchased; secondly, from the end, to the praise of his glory.  
Doct. 1 First then that he changeth the gender, and speaketh of the spirit, as a Person who is, it is to be marked, not only as confirming the spirit to be a distinct person from the Father and the Son, and also giving us to consider that we have the person of the spirit dwelling with us, and the gifts and graces wrought in our souls. It is not with the spirit and his gifts, as with the Sun and his light, the body of the Sun being in the heavens, when the light is with us here in earth; but we are to conceive the spirit himself dwelling in this sanctuary of grace, which himself hath erected in our souls. This by the way.  
Doct. 2 The main point to be marked is, that the spirit doth not only as a seal, but as an earnest penny given us from God, confirm unto us our heavenly inheritance, assure us that we shall receive in due time the fullness of grace & glory, 2 Cor. 1.22. Who hath given us the earnest of his spirit in our hearts: Even as men do assure others that they will pay them the whole sum due for this or that, by giving an earnest; so God doth make us, as it were, part of payment, doth execute in part his gracious promise, that we may be the better ascertained touching his gracious purpose of bringing us to that our heavenly inheritance: He knoweth our unbelieving mould, and ergo, omitteth no mean which may help us forward to assured persuasion.  
There is twixt an earnest and the spirit with the grace wrought in us, great resemblance. First, an earnest is part of the whole sum, which is in regard of this or that, to be paid in times appointed; so the spirit we have, and grace, is the beginning of that glorious being we shall receive, the same for substance, differing in degree.  
2. 
An earnest doth stay with him that receiveth the complete sum 〈◊〉 pledge is given back when the sum undertaken is fully performed.  An earnest is but little in comparison of the whole; twenty shillings is earnest sufficient to make sure a sum of an hundred pound: Thus all we have is but a small thing in comparison of the fullness we look for, even as the first fruits were in comparison of the full harvest.  
3. An earnest doth assure him that receiveth, of the honest meaning of him with whom he contracteth; so the spirit and grace which we receive from God, do assure us of his settled purpose of bringing us to eternal glory.  
Use 1 The Use is, first to be fully persuaded without doubting, that God will bring us to that perfect redemption both of soul and body: We are not to doubt about that which God by earnest, by pledge and pawn confirms unto us; though we will not believe a man's word, nor trust his Bill or Bond; yet upon sufficient pledge or earnest, we will deal, no whit fearing our man, though he b● never so weak; and shall we not trust to God, for that for which we have so good a pawn lying with us? But because this is a point controversal, I will set down my judgement briefly; concerning it, viz.  
Whether we may in ordinary course be infallibly persuaded touching our salvation.  
The truth is, Christians may come to it: That which is sufficiently confirmed on God's part to Christians, and that whose confirmation may be sufficiently received on Christians part, concerning that they may infallibly be assured; but God hath sufficiently confirmed it, as is plain by his Word, seals, oath, pledge, etc. and what God offereth or confirmeth so, we by faith may receive it; for faith doth enable us suffi gently to believe that God revealeth to us: Now his will to save us, by all the former is particularly revealed, as we shall show further hereafter. That which maketh us unable to have sound joy, hearty thankfulness, courage to proceed in a godly course, that is contrary to the truth: But to take away this certain persuasion of our inheritance doth this: How can I joy in a thing which I know not whether I shall have it or no? I mean with sound and full rejoicing? How can I be thankful for that which I know not whether ever I shall get it or no? How can a man have heart to proceed, while he cannot know whether he is in a course right or wrong, and cannot tell whether all he doth will come to any thing yea or no? To explain the truth more fully, I will open these four points. 1. What this certainty is. 2. On what grounds it riseth. 3. In what state the faithful attain it. 4. That the sense of it may alter even in those who have attained it.  
1. This certainty is no other thing then the testimony of a renewed conscience, which doth witness through the spirit, that we are in state of grace, and that we shall be brought by God to life everlasting. I call it a testimony of the conscience, for the conscience doth not only show us what we are to do, what state we should seek to get into, but it doth witness & give judgement about that we have done, and the state we stand in, be it good or evil. The conscience accuseth of sin, and witnesseth to a man that he is in the state of damnation; it doth witness to a man that he is in state subject to God's temporary displeasure, and so likewise that a man is in such state as that God will show him favour for the present, and bring him to see his promised salvation: That it is a testimony of our spirit, that is, our conscience renewed, it is plain, Rom. 8.16. That our spirit doth witness it, through the spirit witnessing our state unto it, is plain in that place: also, The spirit of God doth witness with our spirit; and Rom 9.2. My conscience beareth me record through the spirit; for the conscience doth but speak it as an echo; that it testifieth to us both our present estate of Grace, and our inheritance with Christ, it is evident there also; Nay, when the conscience, through the ministry of the Law, doth testify to a man his state in sin, and under the curse, it is through the spirit of bondage that it doth so testify, this being the office of God's spirit, to teach us to know the things bestowed on us, 1 Cor. 2.12. to work in us not faith only, but spiritual discerning of those things which are wrought in us, and look toward us believing.  
The conscience doth testify this, partly through faith believing it, partly through discerning the faith, love, obedience, which are by God's spirit brought forth in us, 1 john 4. ●6. We have known and believed the love the Father beareth us. I know whom I have trusted, and that he is able to keep my salvation committed to him unto that day, 2. Tim. 1.9. Faith may receive what the Word doth testify, but there is a word testifying thus much, that my particular person beholding the Son, and believing on him, shall have eternal life, and be raised up at the last day; 
Ioh 6. ●0.  that there is no condemnation to me being in Christ; that he who hath begun his good work, is faithful, is constant, and will finish it also; that Christ is made of God, not only an author, but a finisher of my faith, not only a justifier of me, but a perfect redeemer; that I being justified and called, shall also be glorified: Neither could john with the faithful believe God's love toward them in particular, if some word did not show it: Neither will the Papists say that all of them were privileged with singular revelation: For though no word expressly say thou Thomas believing shalt be saved, yet that word which saith, every one believing shall be raised up, that word saith, I believing shall be raised up; Otherwise we might ask what word saith, thou Thomas shall not kill, steal, etc. if the general did not sufficiently contain every particular person?  
But it will be said, How do you know that you truly believe? To which I answer, coming to that second ground, by a gift of distinction or understanding, we know these things wrought in us by God, and by discerning these things, we are assured touching that full salvation promised to us. First, that we may know them, then that these known do further assure us: Paul did know on whom he had believed; How could we say every one we believe, if we might not know it? Can we speak that truly whereof we can have no certainty? Thirdly, when I see one, or trust to any, promising me this or that, I know I see him and trust to him, rest on him for that he hath promised: Shall I by faith see Christ the Son, and rest on him, and yet know no such thing? We may know we have some kind of faith, but not that we have the true lively faith. Ans. S. Paul bids us, to try and prove ourselves whether we have not that faith, by which Christ dwelleth in our hearts, which is the faith of such as are accepted with God, 2 Cor. 13.5.6. Now to bid me make search and examination for that which cannot be found out, were ridiculous. Our love to God and our brethren, by which we know ourselves translated from death to life, we may know also. St. john maketh it a sign of our being translated; Ergo, it may be known. Signs manifesting other things, must themselves be more manifest. Secondly, he that may know he hath true, faith, may know a priori, that he hath love also: for love is in true faith as the fruit in the root, from which it springeth: We love God when now we have found that he loveth us first. Now by faith we perceive God to bear us love, & be reconciled, for God doth offer his love to me believing. Again, if I love men, I know my love to them, yea, and in what degree I bear them love: Shall I love God to the denying of my earthly profit, yea my life often, and not be able to know that I love him? Were this true, when Christ asked Peter, Lovest thou me, he should have answered, Lord, thou knowest we cannot tell truly whether we love thee. Again, St. john saith, By this we know that we love him, if we keep his commandments: If any say we know that we have a natural love, but we are not sure that we have this Christian love. Again, many Christians think they have true love, yea Peter himself was deceived in his love. Ans. The love of a mere natural man to God, is as like Christian love, as an apple is like an oyster; and therefore we pass by it. Christians are either enlightened only, and not sanctified, or sanctified also with their enlightening: The former may think themselves to have love, not having it; but because a man dreaming, or running upon some mistake, may be deceived, shall this prejudice, but that a man waking may judge truly of this or that which is before him? A man that hath no charity, thinketh himself to have it; therefore one that hath it, may not judge infallibly that he hath it? Now for those that have it as Peter, they may be deceived, not in judging simply of the thing, but of the measure of that which is circumstantial in their spiritual life, not in that which is substantial. Peter was not deceived in thinking that he had faith and love, but in presuming above his measure. Thirdly, we may know our works, which are fruits growing from the tree of grace in our hearts. S. john maketh them signs which do evidently declare love, ergo, they are manifest. He who knoweth when he doth sin & swerver from obeying God, he may know how far he obeyeth God; they who do spiritually obey God, either they know it, or their consciences are not privy to that they do, cannot bear witness and judge of that they do; but this is false. Paul's conscience did testify to him, that he did walk in simplicity, according to the Grace of God. True it is, that for the outside, the works of unsanctified men are like to the works of the sanctified, but they are without the life and spirit which is in the work of a true believer, to which he is no less privy, then to the external work which cometh from him. To conclude; they who have the testimony of a good conscience, may know that they obey God sincerely: But Christians may have the testimony of good consciences. Beside that, the spirit doth teach our consciences to bear witness of the grief and joy we have, and so by consequent of all we do according to good. Now the conscience as through faith so discerning these things, doth testify to us from these our salvation, which he hath promised, and God will not forget to finish what he beginneth. Should a King promise to erect some College, and give liberal maintenance to Students in it, we are certain by a human faith, that he will do such a thing, though it be not begun; but when now the foundations were in laying, than we should not only believe his purpose, but in part know it by that we saw executed, and by that we saw in execution, we would assure ourselves the thing should be finished. But here it will be objected that though knowing these things we might come to see ourselves in present state of grace, yet we cannot be sure of our salvation, unless we could know that our faith, love, and obedience, should persevere to the end. To this I answer, that the Scripture could not say that he that believeth hath an everlasting life, that there is no condemnation to them that are in Christ, did it not take our faith and the fruits of it to be such, from which we should never fall, through the power of God; and this the conscience cometh to know by faith in God, conceived through such promises as these; I will make you walk in my commandments; I will put my fear in you that you shall not departed; I have begun my work, and I will perfect it in you; I am author and finisher of thy faith; it is my will thou shouldest have eternal life, and be raised up at the last day. Now though the conscience doth testify this our present being in favour, and our future salvation; yet it doth not this in every state of a believer. For first there is a state in which faith is a smoking week, desiring that it could believe, rather than getting up to feel itself believe. Again, though faith be not troubled, but doth quietly stay on Christ, and taste God good in letting them find peace with him, yet such is the infancy of spiritual understanding in Christians now first converted, that they do not return into themselves, and judge of that they do, and of the great consequence which followeth from that which they do. Hence it is that they will tell you they find God good to them, and go on cheerfully in duties for the present, but they come not to behold the stability of their salvation for time to come. There is a state in which faith is exercised with temptation, from unbelief or otherwise, by which opposition the soul is kept from attaining this certainty, being encountered with doubtful appearances, which it cannot well answer & clear for the present. There is a state wherein faith is now grown up, & either hath out-wrestled, or otherwise is exempted from knowing such temptation; and the faithful in this state do persuade themselves, that God's mercy, and truth, and power shall carry them through unto salvation. Look in 1 Pet. 5. v. 11. The God of Grace, who hath through Christ called you unto eternal glory, when you have a little suffered, he perfect you, establish you, strengthen you, ground you sure.  
Lastly, when now our consciences are come to testify through faith and experience, this happy estate, we are subject by neglecting means, by falling into some more grievous sin, by secret desertions erewhile to lose for a time this comfortable persuasion, the spirit not speaking in us by his light as heretofore, and our consciences and faith so hurt and wounded, that the actions of them are troubled, depraved, as we see the like befall the natural reason and senses. We see through melancholy what reason cometh to imagine, how the eye thinks it sees things yellow and red, when they are nothing so; the taste things bitter, when they are sweet; so the sight of faith and conscience, when nothing but sin, guilt, wrath, angry desertion over-lay it, it seemeth to see every thing, for the time, of like colour to those things wherewith it is possessed. These things I thought good to set down, that we might conceive the nature of this point more fully. One thing is to be answered which seemeth to me of greatest moment, namely, that this doctrine doth leave no place for fear, but breedeth presumption; but this is utterly denied: for the grace and mercy of God believed, breedeth love of God, and consequently true fear, which is opposed to senseless stupidity and carnal presumption, though it casteth out fear, which proceedeth from unbelief.  
Secondly, such who may be certain of salvation by faith, they may be secure, if they did not as well stand in this grace by faith, as first enter into it; but this we teach with the Scripture, and ergo our doctrine doth show that those who see this Grace, have still need to look to Christ the author and finisher of it, that they may so stand in it unto the end.  
Thirdly, it is false that such as are sure of salvation have no cause to fear, unless no other evils but final damnation need to be feared; but while the soul is subject to bring upon it Gods temporary wrath, sicknesses spiritual, hellish anguish to the sense of it, there is still left cause enough to fear.  
Use 1 Let us then detest that damnable doctrine which doth condemn this particular persuasion, as presumptuous heresy, which maketh the spirit play all-hid in us, so that we cannot know what we have, what we do, what things abide us through God's mercy. Yea let it reprove many of our conceits, who have left popery, and yet think that this is impossible, that it is too high a point, somewhat presumptuous, that it is not necessary, that a common hope is sufficient.  
Use 2 Seeing the spirit we have is but as an earnest, a small thing in comparison of that whole sum; let us not be dismayed though our knowledge and faith be but little: The imperfect life in a babe, is life as truly, as that life which a man attaineth at his constant age. Though we must not take occasion to live in lust with a literal knowledge and common profession, as many do from hence, that all is imperfect and nothing which we obtain here; yet having the Grace which doth make us in any measure cleanse the heart, though it be never so little, even hence we are not to be discouraged, seeing it may be little, and yet a true earnest of that fullness to be given us.  
Use 3 Lastly, How should we labour both to get and keep this holy spirit; holy in itself, making us holy in whom as Temples it dwelleth? Men if they deal in great matters, they love to get earnest and good ones; the fuller earnest, the more security. Again, they keep and esteem an earnest more than other money, which hath no such reference to further matters, as that hath: so it should be with us. Let us then desire this spirit of Grace at him who giveth it: Let us not despise good means, and so quench it: Let us not by not heeding the suggestions and inspirations of it, grieve it: Let us frequent the company of those who are spiritual, able to quicken us in this kind.  
Doct. Until the redemption purchased, etc.] Whence first observe, that the spirit abideth with us as a pledge confirming us till our redemption, our full redemption. First, that it abideth. Secondly, as an earnest or pledge. Isa. 59 v. 50. God promised that his word and spirit should never departed from that blessed seed, and all those who should be borne after a sort of him: and Rom. 8. the spirit of Christ is said to dwell in us who are Christ's: Yea, so that it shall at length quicken our mortal bodies: the seed of God is said to abide in those who are borne of God that they cannot sin; but I will not prosecute this here, which I have done elsewhere. It abideth a pledge, confirming that full redemption: for eu●n souls now perfected have the sanctifying gra●●● for substance, which here they had, though their faith and hope be changed into sight and quiet expectation, and by that executed in their spirits, they do expect the consummation of glory, both in body and soul. But it may be said; Doth the spirit leave us at the time of our full redemption? No, but though it dwelleth with us, yet it ceaseth to be a pledge of further matter; even as the money given a man in earnest bideth with him when he hath the whole sum paid, but it is no longer an earnest of further money to be received.  
Use. This then is our comfort, who have found this holy spirit dwelling and working in us: Though it may leave such as Saul, whom it never sanctified, yet it shall never departed quite from them whom it hath in truth sanctified, but they shall like David then have it praying in them, that is, teaching them to pray, when they think themselves most devoid of it.  
Doct. Observe lastly, that he saith we have a pledge given us, till the redemption come which is purchased for us; that here the faithful see not themselves fully delivered: We are the Sons of God, but it appeareth not what we shall be; we believe life everlasting, we do not see it, yet we by nature lie in darkness of sin and misery, God will have our light return successively, even as the light of the Sun, which shineth from one degree to another, till it come to full strength, Prou. 4. There is a double redemption, the one which we have by faith, vers. 7. the other which we shall have in that great day; This redemption belongeth immediately & directly to man, to the creature mediately; for in that great day the creature shall be changed from the vanity and bondage of corruption to which it is subject. As the first Adam's treasonable defection, deserved to be punished both in his person, and in all the things which appertained to him; so it was meet that the second Adam's obedience should not only restore man, but the creature also which might any way be a fit appurtinance to him in his state of glory. But one may ask what use there shall be of these visible heavens, of the earth, when man's mansion is prepared in those third heavens? In these things we are not to be curious: What if God will have them stand as a monument of his former power, wisdom, goodness, toward us in our pilgrimage? Again, we see it is a state belonging to earthly Princes, to have houses here or there, which sometime through all their reigns they do not once visit. What respecteth man, ye may find in that I have written on the 13. verse.  
Use 1 The use is, to encourage us equally to bear the evils which press us: Had we nothing to complain of, our redemption might well seem already past. O this is our rejoicing, here we know misery in many regards, but our jubilee, our year of redemption hasteneth: God doth so feast his children, that he will have their best dish last. When travelers set out in the fog and dark mist of the morning, it doth comfort them that they know the day is at hand, and they shall have it fairer and fairer: On the contrary, if thou gettest not this pledge of the holy spirit of Christ, thou hast received thy consolation, nothing doth abide thee but weeping, wailing, and gnashing of teeth, an eternal night, a reckoning which will be more bitter, than the pleasures of sin have seemed sweet.   

verse 15 Having thus laid down the benefit, he cometh to mention the effect which the consideration of it wrought in him, which reacheth to the end of this chapter, wherein two things may be observed. 1. The occasion, in this 15. verse. 2. The fact; which hath two parts. 1. His thanksgiving. 2. His prayer. Concerning the latter; first we have set down that he prayed. 2. What he prayed, in the end of the 16. verse, and so downward. In setting down the occasion: 1. We are to consider the Apostle his hearing of them. 2. What he heard of them, which was, first their Faith, et down with the object of it, in the Lord jesus: secondly, their Love, which is amplified from the object, to Saints, from the quantity and extension of it, to all Saints. The verse hath nothing difficult to be explained.  
Doct. 1 Observe first from this, that Paul getteth hearsay say how the matter of grace went amongst them; that Ministers must labour to know how grace goeth forward in those with whom they are to deal. This was the news that Paul asked after; his desire was to be certified of this before all other things. Thus Epaphras told him of the Colossians estate; thus he learned out the famous faith of the Romans; thus he learned by some of the house of Cloe, the state of the Corinthians: Natural men will inquire & hearken after the health of their friends, how they are in body and estate: Thus this spiritual man, he was still learning how the souls of the Churches prospered; It behoveth shepherds to know their flock. Natural parents if they have children at the university, they will inquire how they go on in learning and virtue: Thus this Father of souls absent from them, could do no other but be delighted to learn how they did grow toward God.  
Use. Which thing may check many Pastors nowadays, whose Epistles if one read, you shall find nothing they listen after but news, like those Athenians, Acts 17. news fit for men that follow the Exchange, then for those who are Fathers in Churches. Again, this doth show how wide they are, who think it curiosity in Ministers, if they look into the manners more nearly of their people: What need they busy themselves, & thrust their oar into other men's boats? For a private person without any calling to be inquisitive, and to pry into others, that I may know how to come over them, cast something in their teeth, if they a little displease me, is great wickedness; but for a Minister, to the end he may discharge his duty more fruitfully, it is no other thing than God requireth for the good of people. Some who would hear nothing but omnia bene, would have Ministers quiet men, stop their ears with wax, & never wear their eyes about them, but when they have a book in their hand; but alas, they consider not that Ministers are shepherds, watchmen, overseers, etc. and that this is the key which openeth them the way into all the parts of their duty, viz. the knowledge of their states to whom they are to speak.  
Doct. 2 Secondly observe about what the faith of these Ephesians was occupied, even about the Lord jesus Christ. We read sometime the faith of Christ, sometime the faith on Christ, sometime faith in Christ, as here; they note much the same thing, but that the first may be conceived, as propounding Christ the simple object of faith: The second phrase noteth Christ the object, together with our adhering to him: The third, noteth Christ the object, our innering in him, together with the word prounded, as the way and mean by which we come believingly to inhere in him; for that distinction which some make, following some of the ancient, is not by Scripture warrantable, which doth indifferently appropriate these two phrases to the Saints, to believe in the Lord jesus, and to believe on him. Christ is every where made the thing which faith embraceth to salvation; So God loved the world, that he gave his Son, whom he hath set forth a propitiatory sacrifice, through faith on his blood: Through faith on him we hope to be saved as others; not that Christ is the only object, about which faith is exercised; but it is the principal of all others, and the sole object about which it is occupied, that it may obtain righteousness and life everlasting; otherwise, as faith is called justifying faith, not that to justify is the sole adequate or full act of it; but because to justify to life, is the most eminent act of all others 〈◊〉 i● is said to apprehend Christ, not that Christ is the adequate, the full object of faith, as colour is of sight; but because it is the most eminent of all other. In like sort, Love is called the love of God, not that the same love wherewith we love God, doth not love men also; the contrary whereof, see, 1 john 4.12. but because God is the most excellent object, about which it is conversant. Further to open this point. 2. Things must be showed; first what faith in Christ, or on Christ is; secondly, why faith as it justifieth and saveth, is carried to Christ only: Faith on Christ, is not only to know, and with the eye of the mind to see that God sent his Son, that he was borne and suffered for mankind; but to rest or stay on Christ, that we may find mercy in him, to the forgiveness of our sins; to stay on him; for faith is not only a knowledge in the mind, but a godly affection in the will, which doth go to, embrace, rest upon Christ, or the grace offered in Christ, Ergo, receiving is made an effect of faith, john 1.12. and going to Christ, he that believeth, he that cometh to me, john 6. and the nature of faith is described by words which signify to roll ourselves on God, to lean on him, as one would stay himself upon a staff; for the word of promise, not only containing truth but offering some good thing unto us, we cannot fully receive it with understanding, but the will also must move toward it.  
Again, let me be distressed for a hundred pound, or so, if one promise me I shall have it of him, I do not only know and think, and persuade my self he saith true; but I trust to him, rest on him, and write as we say, on that he hath spoken. Besides, if there were no particular confidence in a Christians faith, the reprobate might have all that is in his belief. Now though our faith believe many other things, yet it justifieth and reconcileth us to God, as it doth see and rest upon Christ: As a malefactor, though his hand will receive innumerable matters, yet as it receiveth the Kings pardon only, it doth acquit him and restore him to liberty; so it is with us condemned ones, as our faith receiveth God's pardon in Christ, it doth obtain remission of sin, and set us free from fear of damnation. The matter objected, may easily be answered, if these two things be remembered. First, that when the words of knowledge do together by connotation imply affection, much more do the words of belief, and Ergo, where I find to believe that Christ is the Son of God, I must conceive this belief, to contain confidence in the Son. Secondly, to remember that when faith of any temporary promise is said to be accounted for righteousness, it is because it doth in believing the thing temporal, apprehend him in whom all the promises are yea, and Amen; who is at least the removed object of a justifying faith in every thing it apprehendeth. Thus Abraham believing the promise of seed of Isaac, did apprehend that blessed seed which had from the beginning been promised, and saw his day, which the Apostle doth testify, Gal. 3. Neither did he look at the power of God, but to sustain his belief of a seed before promised, against the temptations wherewith God did exercise him; that we have a particular word, and in effect to believe on Christ unto forgiveness of our sins, I have showed above.  
Use. Wherefore let us rest on Christ alone as our rock, fly to him as our true sanctuary. This Papists come to in death, renouncing any confidence in their fooleries; this themselves give testimony unto, that it is the surest; and he is not wise who will not take the safest way for his soul's salvation.  
Doct. 3 The third Doctrine is, that faith and love are never disjoined, but go each in hand one with the other: From what time we believe, men will do any great good things for us, we feel a love arise toward them: so from what time by faith we apprehend love in God toward us through Christ, we feel love reflecting from us toward him; according to that, we love him, because we have known and believed his love to us: First, faith must bring the holy fire of God's love into our frozen hearts, or they will never be warmed with fervent love to God again: The sinful soul doth see God's love forgiving it many sins, than it loveth much again. In nature we see nothing can move in desire to this or that, till first it hath apprehended it lovely: So our affections cannot in love and desire move to, and unite themselves with God, till by faith we do discern him as reconciled to us, & so becoming an amiable object for us sinners to embrace; till that faith discerneth this, nothing but wrath, like a consuming fire abideth over us. Hence it is that Saint Paul, 1 Tim. maketh love to flow from faith unfeigned; and Gal. 5. he saith, that faith worketh by love, not as fire maketh hot by heat, which is a formal property inherent in it; but as the soul doth this or that by the hand, which is an extern instrument conjoined unto it: for love is not any essential cause which doth give being to faith, but it is a grace without the being of faith, though joined unto, by which, as an instrument, faith worketh.  
Use 1 The Use of this Doctrine is, to show how unjustly they slander us as teaching a faith alone without other graces; when we hold according to the Scripture, that there can be no true faith without love, nor love without true faith, for the first is but a dead carcase, this latter is but blind devotion, neither is pleasing to God: Indeed we teach that faith justifieth us alone without other graces, not in regard of their presence, but in regard of their coworking with faith to this effect of our justification. It is one thing to say the eye is in the head without other senses, and another thing to say the eye doth see alone, no other sense seeing with it.  
Use 2 This must make us try the truth of our faith; for if our hearts have not been kindled with love to God, they never truly believed his love in Christ: We may easilier carry coals in our bosom without burning, then by faith apprehend truly this love of our God, without finding our hearts burn in love to him answerably.  
Use 3 We see that love is an effect following faith, even love to God himself: They make the tree to bear the root, who will have love give being to faith; but this is but a consequent of Lombard's error, who did hold love to be no other thing then the holy Ghost himself.  
Doct. 4 Observe lastly, who are the persons on whom the love of true believers is set, viz. the Saints, yea, all Saints. True Christian love, next to God and our own souls, maketh us affect those who are sanctified, who express the virtues in their life of our heavenly Father, by whom we are called from darkness to light. Hence it is that the Saints, the household of faith, the brethren, are commended as persons whom we must affect and do good to, before all other: Thus our God loveth, Psalm 147.10 not the strength of horse nor legs of man, but those that fear him, are his delight: Thus Christ loved, Who is my father and mother? etc. he that heareth and obeyeth: Thus Paul and David loved; We love none according to the flesh; all my delight is in the Saints, in them who excel in virtue. Every creature loveth and liketh to be with those who are united with it in communication of the same nature; So sanctified Christians cannot but love and like to be most with them who have received the like divine nature, in which themselves are partaker; yea, it loveth all Saints; not such who have other parts pleasing and contentful, but it loveth every one in whom it can see the image of God shining: for it cannot be but that love which truly loveth one person as he is holy, show d love every one, so far forth as he is holy; yea, though we are to esteem and inwardly affect men, as we see them holy, we are not bound to show them the outward effects of our love answerably. The nearer persons are tied to us in natural and civil bonds, the more must our providence be for them, and love showed them in outward things, unless their foolish lewdness dispriviledge them this way; for then the proverb taketh place, A wise servant may be preferred before a foolish child.  
Use 1 This then doth reprove many, who indeed hate, and would show it were it policy, those who endeavour to live holily, traduce the name of Saints, nickname them as Puritans, such who cannot be themselves but when they are in company with Swearers, Gamesters, good fellows, such who will seem to relish some odd persons who are indeed truly holy, but others in whom holiness is apparent, they cannot endure; it is to be feared they love those whom they do, not because they see holiness, but for some by respects which within themselves they have conceived. Some who are all for a sound just dealing well natured man, though he be never such a stranger from matter of religion: Yea, I would many of the Lords children, through self-love, did not love too well persons who can humour them, and find the length of their foot, better than such who show more conscience of obeying God.  
Use 2 Let us not be in the number of these; If thou hast any love to God, love his children thou dost see like him: How canst thou take pleasure, and out of thy voluntary, converse with them who are not sanctified? Were the Wife that lieth in thy bosom without that bodily life thou livest, couldst thou take pleasure to converse by her; and canst thou having the life of God, delight thyself in such who are dead in their sins and trespasses?   

VERSE. 16 I cease not to give thanks for you, making mention of you in my prayers.  
Now he comes unto the fact, which standeth of thanksgiving and prayer; his prayer being first generally mentioned, then more particularly declared to the end.  
Doct. 1 In this 16. verse, mark three things. 1. That on hearsay of their faith and love, he is thankful to God. 2. That he doth pray for them. 3. The manner that he doth it, without ceasing. Observe from the first, the graces of God in others must move Christians, especially Ministers, to be thankful to God; Paul doth it every where, look the beginnings of his Epistles; yea Christians did no less for Paul, Gal. 1. vlt. they did glorify God in him. The nature of envy maketh a man like those who have sore eyes, they are grieved at the spiritual good of others, as the soar eye is to see this corporal light: An example we have of it in Cain to Abel: but love doth congratulate, rejoiceth with thankfulness to see truth of knowledge, of grace, of holy practice, 1 Cor. 13. Besides, the third commandment doth bind us to give honour to God, by praising him for these his works of grace in others. If a Schoolmaster bring a rude untoward Boy to behaviour and forwardness in learning, we much commend him, that he hath wrought so far on so undisposed a subject: But how much more is he to be magnified who doth work such alterations in sinners, dead in their sins and trespasses?  
Secondly, the nature of joy is to enlarge the the heart to thankfulness: Now true Christians, especially Ministers, can see nothing which doth more glad them then men walking as the truth is, in Christ. 3. john, verse 4. I have no joy like to this, when I see my children walk in the truth.  
Use 1 Wherefore let us all labour to find this in ourselves; that we are thankfully affected to God in the coming on of other, it is an evidence of true grace in our hearts: Every thing rejoiceth to see the increase of those who are like to itself, especially Ministers must praise God in the towardness of those who belong to them. What natural Parent can see the outward prosperity of his children, but that he is delighted in it, and thankful to the authors of it?  
Use 2 Secondly, seeing that this is the effect the grace of others hath in the godly, what may we think of them who are vexed to see the coming on of others to a godly course, yea, who will not stick to curse them by whom they were seduced to this Puritan strictness? surely that seed of the old serpent is strong in them, which doth make them so full of enmity against those in whose hearts the seed of Grace is now sown through God's mercy.  
Use 3 This showeth Christians what they are to do: Would they have their Ministers made glad, and their hearts enlarged to thanksgiving? Let them show forth the power of Grace in their conversation: If you stand steadfast, saith Paul, 1 Thes. 3.8. whereas if they lie in grievous state, it doth so grieve their Ministers, that nothing can refresh them, but their amendment, by whom they are grieved, 2 Cor. 2. Natural parents are so affected, that while their children stand well with them, they think there is no cross; but if a cross befall them here, they can find no content for the time in any thing beside.  
Doct. 2 Observe secondly, that Christians are to help each other with prayer, especially Ministers their converted people. God requireth it of all Christians, and doth ergo make promises, that our prayers shall be available, as well for others, as for ourselves, jam. 5. But Ministers by office are God's remembrancers, & must offer incense as well as teach, Deut. 33. which our Saviour likewise did before his offering up himself, john. 17. The bounty of God doth encourage us unto it, who hath said, that they who have any thing in truth, shall have more; it is but as a pledge of his further grace to be bestowed.  
Again, the Devil is busy, seeking to bring them back who now are taken from under his power: we see by woeful experience, how many are turned back from good beginnings; we have need therefore to support them, and when Ministers should have parentlike affections, how can they but seek their good? How many wishes will natural Parents have about their natural children?  
Wherefore let us all seek to God each for other: What will we do for him whom we will not lend a word to for his good? Especially, let us Ministers say as Samuel, 1 Sam. 10. God forbidden I should cease to pray for you, and so sin against God.  
Doct. 3 The last thing is, that he prayed uncessantly; whence observe, That we must with perseverance follow God in those things we pray for: This our Saviour teacheth by those two parables, Luk. 11. of him that went to borrow three loaves, and Luk. 10. of the widow following the unrighteous judge. There are many conditions in prayer, in regard of the persons to whom we pray; persons and things for which we pray; persons who pray; finally in regard of the prayer itself; as that it should be humble, fervent, and continual. God doth prevent us with some things, he doth give us speedily othersome, but there are others again, for which he will have us follow him with continuance, before he be●o●● them; for should we still no sooner ask then receive, Prayer were rather a matter of experience, then of faith: he doth, ergo see it fit thus to exercise our sanctity, faith, patience; thus to try whether our request come from unsettled humour, or from poverty of spirit, and thirsting desire. Thus he doth prepare us to receive the things we ask in greater measure; for the wider the soul is enlarged in desire, the more abundantly God meaneth to fill it in his time. Again, by this mean he doth make us possess his blessings with more delight, and carefulness, than otherwise we would: not to mention that we in our first seeking things are unfit often to receive them.  
But hear two questions shall be briefly answered. First; whether it be sin, always to cease from ask this or that. Secondly; whether all ceasing to go on in Prayer, doth make our former Prayer fruitless.  
To the first I answer, not all ceasing, but ceasing out of unbelief, or impenitency is sinful; first, when we have obtained this or that, we may cease to beg any longer as we did before: Even as the body resteth when it is now come to the place to which it moveth; so the soul when it hath attained that, to which it went by unfeigned desire. Secondly, when we find the thing not to be profitable for us, or otherwise not pleasing to God. Thus Paul was taught to see the use of that buffeting remaining with him: Thus when jeremy learned that God had not to give, nor would not be entreated for the prosperity of the people, he did desist, though he did well before in ask of it: for that revealed will, and not the secret is that to which our actions must be conformed: Though here is something extraordinary in these examples, yet God doth often let his children see that they did affect things not good for them, by leading them into fuller knowledge of their own hearts, and by letting them find the fruit of some outward disturbances, the removal whereof they sought earnestly, so that they correct themselves, and no more seek to be free from that which they find so necessary by good experience: this desisting is holy and good. Thirdly, there is a desisting overtaking God's children, when God doth lock up their hearts that they have not power to seek the good of some persons or Churches as heretofore they have done, which when it is not contracted or caused by some sinful indisposition in the party, but from a secret of God not moving the spirit in this kind, that so way may be made for his judgements, it is such a ceasing as cannot be condemned for sin, though it may always be bewailed, as a secret desertion, which doth foretell heavy things ensuing. Fourthly, We cease to pray as before for things, without sin, when now God hath, as it were, spoken within our spirits, that we shall have the thing we have asked, and bid our souls after a sort return to rest: For from whence we find God thus good unto us, we follow not with our accustomed fervency, though execution delayed, may cause us sometime seek the seasonable performance of it, the soul is more in joyful expectance, less than before in careful petition. The ceasing therefore forbidden is, when before we receive things, we do through unbelief and impatience, give over either for a time, which befalleth God's children, or altogether.  
The latter question is answered thus. Look as a brunt of unbelief doth not evacuate our faith formerly grounded on God's promise; for David his saying, that Saul would at length catch him, and flying out of unbelief to Gath, did not make his former faith in vain; so intermission for a brunt, while the fit of unbelief, dejection of mind, or impatiency lasteth, doth not hinder, but that we shall receive the things we have unfeignedly desired.  
The Use is to stir us up that we faint not in following God: We love not to be troubled, and even molested with instancy, but no thing is more acceptable to God than this violence, which will not let him go till he hath blessed us. I, but I seek and see nothing of my prayers: the harvest cometh not so soon as the seed is sown; though thou feelest not the things thou askest, nor removal of those evils whereof thou complainest, yet thou dost not know what evil this course of following God doth keep from thee, nor what good in other kinds he doth thee for it. Again, thou shalt reap in time if thou utterly faint not, for that which is denied us in life, is often by Gods most wise disposition granted in the end of it. But to come to the prayer itself.   

VERSE. 17 Now followeth his Prayer, in which we mark the Person to whom he prayeth, with his description: First from his relation, to Christ; Secondly, from the attribute of his glory, God of Christ, the Father of glory. 2. The benefits for which he prayeth; touching which, three things are to be observed. First, the benefits to be bestowed, which are propounded in this verse, and further declared in the beginning of the verse following. Secondly, the way by which they should be given them, in the end of this verse; Wisdom and revelation through the knowledge, or acknowledging of Christ. Thirdly, the end, that thus they might know both the things kept from them in the heaven, and that which had been bestowed upon them.  
To open the words of this verse; the Father of glory, doth note out God as glorious by nature in himself, and the fountain of that glorious life which is communicated with any of his creatures. The spirit of Wisdom, is put for the gift of wisdom, which is bestowed on us; and it is called the spirit of wisdom, both because the spirit doth beget it in us, as also because the same spirit is with it to sustain it, and perfect it. Thirdly, because the wisdom itself is of a spiritual nature, moving them in whom it is, to work after the direction of it.  
The spirit of Revelation.] Revelation is extraordinary, or ordinary, and it is nothing but the gift of illumination, or that light which the spirit causeth to shine about our minds, by which as a mean, things spiritual are made manifest to the eye of our understanding, as by the light of the Sun things bodily are made manifest to the eye of our body; and the spirit causeth this, and continueth it, even as the Sun doth cause and continue this natural light which we have with us all the day long.  
Knowledge of Christ, is put for that affectionate knowing & acknowledging of him. The sum is. Since I heard of your faith in the Lord jesus, I go to him, who is the God of this Christ, on whom you have believed, who is the Father glorious himself by nature, and the author of all that glory which is communicated with his children, entreating him to give unto you that spiritual gift of wisdom, whereby you may be able to understand, and that light of his spirit, which doth make manifest the things spiritual, which are to be understood of you; and this I wish you, through the further knowing and acknowledging of that Christ, in whom you have believed: More plainly, I desire for you, that God would give you eyes of your understanding so enlightened, that you may know him.  
Doct. 1 Observe then first, that we must so consider of God, when we come unto him in prayer, as that we may see in him the things we desire. The Apostle going to Prayer for these Ephesians, who had believed on Christ, and about to seek the glorious gifts of the spirit, which might help them to know the glory reserved for them, he setteth God before him, as the God of that Christ, whom these had now received by faith into their hearts, and the father of all glory, both of them strengthening his faith: For he could not think that God, the God of Christ, would be wanting to those who were Christ's; or that the father of all glory, would deny these glorious gifts, which he was about to entreat. When men come to ask at those who have enough of that they seek, and to ask it in such measure only as that it is not any thing for those they sue unto to vouchsafe, they easily persuade themselves that they shall speed. This maketh Paul still set God before him, as having that in him for which he prayeth; The God of peace sanctify you throughout, 1 Thes. 5. Subdue those lusts which fight against your souls. So seeking the consummation, or perfecting of the believing Hebrews, he doth set God before him, as who had from the lowest humiliation, brought the head of them to glory, Heb. 13. Thus the Church, Act. 4. seeking courage, and that wonders might be wrought, they set God before them, as the God of power, who had made heaven, earth, sea, etc.  
Use. Wherefore learn thus to help thy faith; Wouldest thou have remission of sin? Consider of God, as a God with whom there is plenty of redemption or forgiveness: Wouldest thou have ease in any misery and grief? consider of him as a father of all mercy and consolation, when thou comest to him; this doth strengthen faith, and inflame affection: We seek things more securely, when we know them to be where we are in looking them, and we follow them more affectionately, when now we are gotten after a manner into the sight of them.  
Doct. 2 Observe secondly, that even true believers have great want of heavenly wisdom; as children and youth, when they have in their measure that wisdom which belongeth to their kind, yet they want in great measure the same wisdom in which they partake; So it is with God's children; when now they have that wisdom from above in some degree, yet they are many degrees short of that which is to be attained: Yea, our Saviour himself, the head of us, did so receive wisdom, that there was place for growth and increase in it, Luke 2. fine. What doth the want of wisdom in children, which we may not observe in ourselves? They see not things, together with the end they work unto; and hence it is, they count such things good, as to their senses seem so for the present; They think those love them, who cocker them, and that those do not love them who reprove them, or hold them in, more than they are willing: Thus we think it happiness to have that contenteth us, to be free from that which is grievous to flesh or spirit. We think God loves while he smiles on us, and that he doth not love us, when he doth frown on us, and make us drink a wormwood draft day by day. Again, children through want of wisdom, are unwilling to suffer that should do them good, backward to that would do them good another day, for a matter of present pleasure, will part with things of no small profit: Are not the best of us unwilling to come under God's yoke, though there is no other way to find rest to our souls? are we not most backward to renew our faith, repentance, to endeavour further the work of mortification? Do we not for a little pleasure of sinful lusts, part with our peace; yea, the health of our spirits too often? Thirdly, children for want of wisdom, forget the beat past, when now the smart is over, and fall to the same faults which have made them smart heretofore; and is it not so with us? How soon is the grief of sin escaped us forgotten? how soon do we stumble at the same stone, returning to sin in the same kind wherein we have formerly offended? Finally, as children and youth, through want of wisdom, speak and do many things full of folly, so we let fall in word and deed, alas how many things, in which the work and direction of true wisdom is wanting?  
Use. Let us then labour to find this want in our selves, and see our folly, that we may be made wise. The more we grow in years, the more we see what lack of civil wisdom we had in youth; So it should be here, the ancienter we grow in Christianity, the more we should discern the folly in us, and want of wisdom, which is from above.  
Let us not be dismayed, who are conscious of lack this way: things are not begun & perfected at once; wisdom must get up from one degree to another in us.  
Doct. 3 Observe thirdly, that he prayeth for revelation, as well as wisdom; that we have need not only of wisdom whereby to understand, but of light manifesting the spiritual things which are to be understood of us: He prayeth both for one and other wisdom and revelation: To have inward faculty of seeing is one thing, to have outward light, by mean whereof to see, is another: Light must come to light before we can see; the light in the eye, must meet with the outward light of the Sun, or a Candle, or some other lightsome body, or nothing is perceived: So the light of wisdom which is inherent in the Soul, must have shining to it this light of revelation, which doth make manifest things spiritual, or though our sight be never so quick, we shall be environed with darkness: The spirit is fitly ergo, compared with fire, which hath not only heat resolving numbness, and making stark joints active; but it hath light grateful to the eye of the body: So the spirit hath both love which warmeth our frozen hearts and affections, and also this light of revelation which delighteth the eye of the understanding, and manifesteth to the view of it, things that are heavenly.  
Use. Wherefore let us seek to God for this comfortable effect of his spirit: Even as he can lay his hand on this bodily light by a cloud, intercepting the shining of it; so can he withdraw this illumination of his spirit, and cause us to grope as it were in darkness, though the eye of our minds were neither shut up, nor otherwise troubled. Do we not sometimes see things comfortable, and on a sudden feel them eclipsed, when no sin hath inwardly altered the state of our souls, this heavenly illumination now spreading itself through the word of promise we set before us, now presently withdrawn or much obscured? It is a wonder how weak men of understanding and godly wisdom, should see clearly & joyfully the things of their peace; yea, the will of God, in which they are to walk, and men for Conscience equal to them, for understanding and godly wisdom far before, should walk only enabled with much ado to carry on their course in faith and obedience; I cannot find any reason for it, but in this outward revelation, which shineth far more brightly to the one than the other. Now by moonlight a weak eye will read or write better than the sharpest sight can by twilight, when now day first breaketh.  
Doct. 4 Observe four, who it is that worketh in us all true wisdom, even God, by the spirit of Christ: I told you it is therefore called the spirit of wisdom, because the spirit from the Father and the Son doth work it in us: It is not pregnancy of natural wit, can make us wise to salvation, nor ripeness of years, not many wise; and grace we see is not common to grey hairs; It is a spirit, and the inspiration of the almighty, that giveth understanding, job 32.8. Nevertheless, we do attain ripeness of wisdom by means, even as we see in natural men, they come to a more full measure of civil wisdom, not without means making way to it: How doth a foolish youth grow a wise man? First one day teacheth another; he as his days increase getteth knowledge of many things; Secondly, He tasteth as we say, many waters; and findeth by experience the good in some things, the evil in othersome; Thirdly, he groweth by some means weaned from his youthful lusts, which like a back-bias did draw after themselves the understanding: thus when his knowledge is increased, when he hath gathered experience and sowed his wild oats, as we say, he groweth a wise staid person: In the same manner, when God hath brought us on to know, to prove things by our own experience, and to be weaned from the lusts of sin, which are the true folly bound in our hearts, than he causeth wisdom in far greater measure to enter into us. We see then to whom we must give all thanks for what wisdom soever we have received, and to whom we must fly for the increasing of it, even to God, who giveth it plentifully and upbraideth us not. See what is written verse 8.   

verse 18 Doct. 1 Now followeth the manner or way in which he would have them bestowed, through the knowledge, or acknowledging of Christ. Observe, to grow up in the acknowledging of Christ, is the way to attain the more full measure of the spirit in every kind. 2 Pet. 1. Every thing is said to be given us, which respecteth life or godliness, through the knowledge or acknowledging of Christ. When we first come to know him as the truth is in him, we partake according to our measure in his spirit; when we grow to behold him as in a mirror or glass, more clearly, we are turned into the same glorious Image by the spirit of the Lord more and more; when we shall see him and know him evidently and fully, we shall be as he is, 1 john 3. The more we know him, the more fully he dwelleth in us, the more we enjoy the influence of his spirit; even as this bodily Sun, the nearer it approacheth to us, the more we have the light and heat of it.  
Use. Wherefore, let us labour to grow up in the knowledge, and affectionate acknowledging of Christ our Saviour: It is read of those Indian Gymnosophists, that they would lie all the day gazing upon the beauty of this bodily sun; but how should we delight, with the eye of the mind to contemplate on this Sun of righteousness, which while we view, it will transform us into the same glorious Image which himself enjoyeth?  
VERSE. 18 Doct. 1 Now followeth the end: but before he setteth it down, he doth more clearly and fully lay down the thing which he entreated for them; for these words are governed of the verb given, in the former verse, & are Ergo, put in the same case with the former, viz. the spirit of wisdom & revelation, and that without any particle which should couple them, because they are brought in by way of explanation, in which case the copulative is often omitted, as, verse 7. 1 Pet. 1. verse 3.4. For, to have eyes of understanding enlightened, differeth not from that former, to have given the spirit of wisdom and revelation, but that it doth more roundly and fully note the same benefit, and that without any insinuation of the cause, viz. that spirit from which it cometh; this then thus cometh. When I ask for you a spirit of wisdom and revelation, my meaning is, to speak more roundly and nakedly, I ask, that he would give you eyes of understanding enlightened: The end followeth; First propounded, then more clearly expounded: Propounded in those words; That you may know the hope of his calling. For clearing whereof, you must know, that hope is put for things hoped for, not for the grace of hope, which springeth from faith: Thus we say, he is a man of fair hopes, we mean goodly Lands, which in likelihood will befall him. Now this hope is described from an antecedent benefit the ground of it, viz. Gods calling them by the Gospel: and whereas there is an outward significative effectual calling, wherewith many are called, who are not separated from others; this is meant of that inward operative and effectual calling, which the Scripture doth describe with additions, viz. that it is a calling according to purpose, a high and heavenly calling, a holy calling. The end of the verse expoundeth this hope, by this, that it is an inheritance, described from the glory, yea, the riches or abundance of glory adjoined unto it, and from the persons who are the subject of it, the Saints.  
The sum of the verse. When I ask for you a spirit of wisdom and revelation, my meaning is, I ask at God that he would give you the eyes of your understanding enlightened, that ye may be able to know those good things which you have in hope, having been called of God to the obtaining of them, through the ministry of the Gospel; even to know what is the abundant glory of that his inheritance, which he will of grace distribute amongst the Saints: for the particle we read (in) the Saints, doth signify in or amongst, and is so read, Acts 26.18.  
Doct. 1 Observe then first, that those whose spiritual sight is restored, have need still to depend on God, that their eyes may be more and more enlightened by him: These were now light in the Lord, had their eyes opened, yet thus he prayeth for them: As it is with bodily sicknesses, when we recover out of them, health cometh not all at once, but by ounces, as we say; so in spiritual: When God doth now raise us up from our death, we neither are fully sanctified, nor yet fully enlightened; It is with us as with the blind man, Mark 8.24. we see, but confusedly and indistinctly. Now this enlightening comprehendeth these four things, which we have still need to seek to God for.  
First, the removal of those things which put impediment to our sight; a seeing eye may have mists dazzling it, humours falling and distilling into it, yea, some film or skin growing over it: So an eye of the soul, which now seethe, may have mists of ignorance, clouds of lusts, veils of hardness of heart, all hindering this faculty of seeing, in the action of it: We must therefore look to God for the eye salve, and the help of his hand in these regards.  
Secondly; We have need that the inward light of knowledge be augmented in us. The inward light of the bodily eye, is not so great in an infant, as it is now in a man grown; so it is, that the inward light of the mind, by an addition of wisdom and knowledge, taketh increase.  
The third thing we have still need of, is that God should shine unto us with a light of revelation in his word: for as the bodily eye cannot be enlightened to see, till it hath outward light afforded; so it is with the soul, and the eye thereof. But of this before is spoken.  
The fourth thing, is a direction and application of the eye of our mind, to behold things that are spiritual. If the natural man & all his faculties move in God, much more the spiritual. Prou. 20.12. God is said to make the eye seeing, and the ear hearing, that is, not only to create them, but govern and apply them to that they do; otherwise we might be like to Hagar, not seeing that which was before our eyes. Even as it is not the eye so much that seethe, as the soul in and by the eye, whence it is, that if the mind be abstracted in some serious thought, men see not that which is before them; So it is not so much the eye of our understanding, as the spirit of Christ, which is the soul of all the body mystic, which doth cause sight in us. We do every thing but secondarily and instrumentally, it being God who giveth principally both to will and to do; and all these are here to be conceived, because the end which the Apostle doth aim at, cannot be attained without them.  
Use 1 To comfort weak ones who know but any thing, if it be in truth, so as it maketh them endeavour more conscionably to obey. Hadst thou long been without sight, shouldst thou but be able to discern thy hand held just before thine eyes, it would glad thee, because it is a token of fight now coming on thee; so this little sight, when the heart is conscionably affected, is a pledge of more returning to us, who are darkness itself, quite devoid of saving knowledge by nature.  
Use 2 This must make us still follow God, and use all means to be further enlightened: Were our eyes sore, and the sight of them not perished but depraved only or diminished, what would we not do to get help? yea, we would abide strong smarting waters, but we would mend this defect in them; how much more should we seek to amend all defects in the eyes of our understandings?  
Observe secondly from hence, that he doth pray that they might know their hope, the matter of their inheritance; that even true believers know not at first, in any measure, those hopes which are kept in heaven for them: Naturally we know nothing of the hope to come; When God doth now regenerate to these hopes, we do know them in some measure, but nothing as we ought, and may come to know them, if we be not wanting to ourselves: Even as earthly heirs in their minority, through want of earthly wisdom, they know in general that they have inheritances, & where they lie, but they do not particularly and exactly know the several Lordships which belong to them, the worth of them, etc. yet the nearer they come to age, the more they wind out such particulars; so it is with us: We do at first know things very confusedly, and the nearer we grow to our salvation, the more we come into the understanding of these things.  
Now the reason why these hopes are not so known, is partly in the excellency of them, and the glorious light which is in them; if the Law hath his wonders in it, Psal. 119.18. what a wonderful thing is this, which is the upshot of all, the Gospel? Again, the weak sight we see of younglings in christianity, is not proportioned and fitted as yet, to so high an object as this is. Bring the light of a candle near to the natural babe, and it cannot endure to look up against it. Thirdly, even as children are so taken up with their childish commonwealth, that they cannot bend themselves to the more serious consideration of more important matters; so believers are a great while so carnally affected, that they cannot set themselves to purpose about this contemplation. Fourthly and lastly, as Heirs in earth want not crafty companions about them, who will keep them from knowing the worth of things which belong to them, so the Devil doth labour nothing more than to keep us hoodwinked this way.  
Use 1 The Use is, first, to rebuke such who will not seek to have further knowledge of their excellent hopes kept from them in the heavens. Men will pry into all their hopes and possibilities in earth; yea, if it be a thing which in reversion may do good happily to some of their children, they will make account of it; they will know these things too well, till they are proud; count them as fools who know them not, and yet never seek to know their freehold in heaven.  
Use 2 In the second place, this must stir us up to seek after those hopes, to get the knowledge of the things kept for us: These are not like earthly hopes, they make their eyes fall out who wait on them, and sometime never come near them; such were Absalon's and Adoniah's hopes: sometime they are gotten, but prove no blessing, it being with them as it was with the Quails which were given Israel; 
2 Thes. 2. Tit. 2. 1 Pet. 1.  But what if they be gotten and possessed? in death they perish, for death divorceth a man from all these earthly things he enjoyeth. But these hopes will not let us be ashamed, these are good and blessed hopes, yea, life itself, a living hope; till we know this hope we have in heaven, we cannot be heavenly minded; for where a man hath hope, thither his soul will look out, and be more there then where he is bodily present: This is it which maketh us purge ourselves. Men that hope to stand before Princes, will refine their behaviours, and furnish themselves with all kind of complement: This knowledge of our hope is the spur of action; men work cheerfully when they know an ample reward abideth them: It is a ground of all patience, sweet in hope, maketh that which is sour for the present, go down more sweetly.  
Doct. 3 Observe thirdly. Hope of his calling,] that there is no grounded hope, but only of such things as God hath called us to obtain: We could not have hope of salvation, God's kingdom, life eternal, had not God called us hereunto, 1 Thes. 1.12. He hath called us to his kingdom and glory. 2 Thes. 2.14. He hath called us to obtain life, ergo, Col. 1. it is said, that the Colossians now had a hope laid up in heaven, when they had heard the word of truth, even the Gospel of salvation. As no man can hope to stand before a mortal Prince in place of dignity and office, till the King do call him thereunto; so none can groundedly look to be in glorious condition in God's kingdom, till he have called him hereunto. Here briefly it shall not be amiss to consider what this calling is. 2. How we may know that we are effectually called.  
For the first, this calling is such a revealing of his grace within our hearts or minds, as doth make us come to him and follow him for the obtaining of life through Christ: As a man hath both a foul and a body, so this call standeth not only in the outward word, which soundeth in the ear, but that inward revelation which God maketh within the heart; I will speak to their hearts. The heart of Lydia was opened. Secondly, I say it maketh us come and follow God for obtaining life and glory, to which he hath called us: for God speaketh inwardly & outwardly to many, who are not effectually called, because God doth not intend to convert them and make them follow; but this calling, according to his purpose, is never without effect: It is with us in this call, as it was with those Christ called to follow him, Mat. 4.20. he did so reveal his will within them, that they presently obeyed.  
We may know ourselves called. First, if our heart's answer God; Thus Paul, Acts 9 Lord what wilt thou I should do? Acts 26. I was not disobedient to the heavenly vision. When God speaketh within us, his grace or calleth us to this or that, according to his effectual purpose; our hearts eccho-wise resound, Thou art our God. Hosea 2. vlt. Speak Lord, thy servant heareth.  
Secondly, it is seen by this, that it maketh us separate and stand out from the world, If a governor call out a servant to do this or that, he is separated from all his fellow servants, and set a part for a business wherein they intermeddle not; so it is here; From what time God doth call us unto salvation, he doth set us a part from all others, to be as it were the first fruits of his creatures, jam. 1.18. even from profane persons, civil men, without religion, religious men in show, without power, Heretics, schismatics, his calling doth make us come out from these, so that we cannot be of one heart with them, nor they with us.  
Thirdly, by the spirit received; 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 dignity, presently there is a spring of spirits in them, answering that estate; so God also, when he calleth to his kingdom and glory, he doth give them a spirit which doth aspire and make them endeavour to that prize of this their high calling in Christ.  
Lastly, by thankfulness to God, in regard of this favour, that he hath called us out of our natural estate of misery, to such hope in Christ.  
Use 1 The Use is, to let men see their vanity, who though they obey no part of Gods will revealed to them, though they are so far from separating from profane worldly-minded persons, that they cannot be themselves in any other company; they traduce others as proud, singular, humorous Puritans, who have no spirit apparent, but a spirit of pride, wrath, lust, etc. yet they hope for salvation & God's kingdom. This is to hope to have this or that from God, before he hath called me to obtain it; which is all one, as if I should hope to be Lord Chamberlain, though the King never made me hear any inkling of such a matter.  
Use 2 This must stir us up to get knowledge of this, that we are called: Hence followeth all grounded hope; Beside, this is all our stay, he who hath called us is able to possess us of that whereunto he hath called us. If earthly Kings call a subject to this or that honour, their call is effectual, accompanied with that power which will set them in it; So the Lord will certainly set us in possession of that to which he hath called us in Christ; as Gods call and anointing David to the kingdom, did sustain him against all encounters; So must it do with us, who are called and anointed in spiritual manner, to that heavenly kingdom; He who hath called you to his eternal kingdom, after ye have suffered a while, strengthen you, establish you, 1 Pet. 5.  
Doct. 4 From his exposition of the hope to which we are called, observe first, that the inheritance kept for us, is abundantly glorious: This word (riches,) set before any thing, doth signify the abundant measure of that to which it is annexed: Oh the riches of the wisdom of God! Rom. 11. The state we are in, is much different from that which is reserved for us, Esay 64. The things are wonderful which God will work for his, 2 Cor. 4. We are passing through this vail of misery, to an excellent eternal weight of glory. An Heir apparent in his mother's womb, or childhood, hath nothing, to the glory which he cometh to have when now he swayeth the sceptre, and sitteth in the throne of his majesty; so it is with us; that we have now, is nothing to the glory of that which shall in the last time be manifested. The inheritance of a kingdom hath annexed to it great glory; as for example; salomon's kingdom, when the Queen of Sheba did observe it, her spirit failed through astonishment; What was his kingdom, in comparison of this eternal one, to which we are called? He had royal apparel wherewith he was clothed; and to see a King in his richest robes, as say in his Parliament robes, is a sight somewhat glorious; nevertheless, the Lily (as our Saviour speaketh) doth exceed all that Art can set them out with: but the Saints shall shine as the Sun, and be clothed as it were with light itself, as was shown in Christ his transfiguration. He had a sumptuous palace, but not to be compared with those eternal mansions in the third heavens, prepared for us: He was accompanied with the Peers of his kingdom; but we shall have the presence of God himself, Christ, the spirit, Angels. Finally, he had a most magnificent provision for his table, but not like the Manna, not like that true tree of life, which we shall feed of in the Paradise of our God.  
Use 1 Wherefore let this draw up our hearts. Riches and glory, what do they not with mortal men? but alas, these worldly riches and glorious dignities, are but pictures, not having the substance of that they show for: Men will sue upon their knees to recover small inheritances on earth. While time lasteth seek this inheritance; Let us think what a heartbreak it is to a man, when he doth find that by some default, he hath forfeited some earthly matters, which he might have held, had he been wary; but what a grief and confusion will this cause, when men shall see, that through carelessness, they have lost an everlasting inheritance of glory, which they might have attained? There is but one life betwixt us and possession; why should we be so negligent as we are?  
The poor children of God must hence comfort themselves, that God hath thus exalted them, and not envy worldly men their full estates in this present world: Heirs are glad to borrow trifles with Servants sometime, while they are under government: so God doth hold his Children low for a while, in this present life. Again, why should we envy them, seeing they have but a state of life granted them in this most remote and utmost part of our inheritance? Will a Child think much a Parent should give a pension for life out of this or that, while he hath greater things far left him, yea, the inheritance of that also, out of which an anuity as it were for a time is granted to some other? Thus it is our Father dealeth with us, while he doth both reserve for us greater things, & also bequeath the everlasting inheritance of heaven and earth to us, in which wicked ones have but a state of life, till we shall come to our full age in Christ: See more of this, verse 11.  
Doct. 5 Observe lastly, who they are, to whom belongeth this inheritance, viz. the Saints; such as are not only cleansed from the guilt of dead works, but by the spirit of Christ renewed to true holiness, and brought to walk in all holy Conversation, 2 Pet. 3.11. 1 Thes. 4.7. For we are called in Christ, both to outward and inward sanctification. See Acts 26.18. So likewise, Coloss. 1. To receive inheritance with the Saints: Made us fit to have inheritance with the Saints in light. If you ask this question, why we shall have the inheritance of life? it is answered, the grace of God in Christ is the cause why we obtain it. If you ask who shall have it, see Psal. 24.3.4. He whose hands are innocent, whose heart is pure, who looketh not to vanity. This inheritance as the glory of it decayeth not, no, doth not so much as whither; so it is for state and undefiled inheritance, no unclean thing may enter, Revel. 21. Again, to whom do men leave inheritances, is it not to Children or Allies, who have the same flesh and blood as it were with them! So God will not give his inheritance but to those who have the divine nature, and are made holy in some likeness as he is holy, though not in like perfection.  
Use 1 The use is, to let many see how they deceive themselves, who look to be saved, but love not holiness; they love to live after their ignorance and lusts; they will mock at men, who will not run to the same excess of riot which themselves do. Know this, that when wise men will not leave their substance to children of an adulteress, God will never give thee the inheritance of glory, while thou continuest a child of this world, loving nothing so much as the pleasures, pomp, and profits of it.  
Use 2 Let us in the second place, labour for holiness; True holiness it is not a good nature, nor moral justice, nor external profession of religion so far as standeth with our own wills; No, where we first renounce our will, there we first begin to be holy. What then maketh Saints to find out how our whole nature is polluted, to strike at the root, and seek to get purged of that sin which dwelleth in us, to fight against those sins, custom, complexion, age, company, most incline us unto, to seek to God to make us grow up in holiness and his fear; he that doth these things is happy; he that doth not these things is but a painted sheath, and whited sepulchre, he hath nothing but a powerless show, which the Lord abhorreth.   

VERSE. 19 And what is the exceeding greatness of his power towards us who believe, according to the working of his mighty power.  
The second thing to be known, is the power of God; not that absolute power by which he can do what ever is possible, but that power joined with his will, which was put forth for finishing the work of faith in them who now believed: This power is described by the quantity, in those words, the exceeding greatness of his power; from the persons whom it respecteth, towards us who now believe; the principal cause of their believing being next adjoined, viz. the efficacy of his mighty power, which was put forth in raising Christ from the dead. The sum. That you may not only know the hope of glory laid up for you, but also more fully see the excellent great power which hath wrought, doth work, and will work out for us who believe, all that salvation and glory we hope for in the heavens, for us I say, who are brought to believe by the self-same effectual working of God's almighty power, which he wrought or showed, while he raised Christ from the dead.  
Doct. 1 Observe then first, that Gods believing children know not at first any thing clearly the great power of God which worketh in them. God doth work wonderfully, passing by us and we see him not, changing his place and we observe him not, job. 9.11. It is as nothing which we know of his ways, job 26. vlt. And as he revealeth his wisdom in afflicting us once, twice, and we hear him not; so he doth again and again manifest his power, but we are not able to conceive it: This is part of that light to which is no access, the eye of our minds especially, at first weak, not able to look against it.  
Use 1 We must not then be discouraged if we cannot conceive of God in any measure as we desire. Our children at four or five years old, what do they know of our wisdom, knowledge, strength? There is a commonwealth in the head of a man, no part whereof once entereth into their childish understanding: When our children can so little trace the ways of us their earthly parents, how much less able are we any thing fully to know the working of the strength, wisdom, mercy, which are in our heavenly Father? Some may think it strange that so exceeding great a power should work and not be discerned, when the least bodily force put to us is presently perceived: but it is not with this power as with bodily, their working is violent and manifest, the working of this is sweet and imperceiveable; & when the heavens by their influence work on bodies, and yet are not commonly discerned, how much less is it to be wondered at, if this spiritual Almighty power do insinuate itself in such sort, as it is not commonly observed by us? Again, as the brightest light while it shineth in a thick cloud, seemeth rather darkness then light: so this power while it worketh in midst of manifold weaknesses, is not to outward appearance so powerful as it is in itself.  
Use 2 Let us labour more and more to know this power of our God put forth for us. We love to know the strength of things, or earthly persons, to whom we trust, for till we know ourselves on sure hand, our thoughts are not secure: Thus we should delight to know this power of God, to whom we trust, as the tower of our strength and rock of our salvation. The power of God is an Article of belief, not that it is, (if we speak of it absolutely) a thing promised, but it is a property of him who promiseth, without which revealed and believed, our faith in the promises would waver, and be of none effect. If one not worth two pence would promise me to help me with 20. pound, I could not rest in his promise, because I am not persuaded he is of ability to perform; so, longer than we can persuade ourselves of God's power to perform, we cannot believe this or that promised. Hence Abraham believed God's power, as a supporter of him against such temptation as said that the thing formerly promised in Isaac could not take effect; and so Paul, 2 Tim. 1. I know whom I have believed, who is able to keep that I have trusted him with, to that day. How could we ever believe that hope touching the resurrection and glorification of our bodies, did we not believe this; as a revealed property in God promising, viz. that he is of such power as can subdue all things to itself. Again, the want of the knowledge of this power of God maketh many who otherwise use all good means think, O such a thing will never be helped with them.  
But it may be asked, by what means we may come to know this power better. Ans. First, by seeking to God, who hath promised we shall know him to the least of us, praying him to open our eyes, that we may somewhat more see this his glory. Secondly, by looking into that double mirror of his word and of his works, through which the light of this his glorious power reflecteth to our sight. Thirdly, by observing the experience we have ourselves of this power, both working in us, and for us.  
Doct. 2 Observe secondly; Who they are in whom this power worketh, and for whom it is ready to work; even true believers. We come to have the divine power giving us, or working for us all things, to life and godliness, through the acknowledging of Christ. The more we are united with any thing, the more we feel the virtue of it working upon us, and assimulating or making us like itself: as we see in things cast into the fire, which the fire doth so work on, that it turneth them into fire, or maketh them red hot and fiery, like itself. Thus the more we by belief are united with God in Christ, the more doth his virtue or power work upon us, both in conforming us to himself, and in doing otherwise what ever is behoveful. There are sundry things, in regard whereof, this so excellent power hath wrought, and doth work in believers; and some things, in regard whereof it is ready to work further: What a power is that which doth so change them, and make them Lambs of Lions, chaste and sober of filthy and intemperate, humble of proud, a thing more hard then for a Camel to pass by the eye of a needle? Secondly, to continue and promote the work of sanctification in us, who are carnal, sold under sin; a thing no less strange, then to keep in fire, and make it burn higher and higher on the water. Thirdly, the quickening of us with heavenly desires and holy affections, is no small power; neither is it less wonderful, then to see Iron and Lead flying upward, were it no less frequently wrought then the other. Again, what a power is it, that inwardly confirmeth and strengtheneth us, that we are not overcome; yea, that doth chain up these spirits of darkness, that they are not able disturbantly to assail us? these things are daily done in us. Now this power is ready to work in times to come, our deliverance from all evils, the further supply of graces which we yet find ourselves to want, the further healing of our sinful natures, the full redemption of our souls and bodies.  
Use 1 The Use is, first, to stir us up to thankfulness, who have found the power of God working thus for us, yea, that it is with us, to work further for us, what ever belongeth to our salvation. They who did find Christ's miracles, power, casting out devils in them, healing Leprosies, they were bound to praise him; but we are epitomies of all his miraculous cures, in healing us, he doth show them all; Dumb spirits, deaf spirits, crooked spirits, who do so hold the joints of our hearts downwards, that they cannot look up; Leprosies, Lunacies, etc. that is done in us, which answereth them all: but that his power should be still toward us, to work further things in our behalf, this is matter of much rejoicing. Fear not thou whose heart believeth; in fire and water he is with thee, to deliver thee: if thou dost see no footsteps or prints of some graces in thyself, which thou much desirest; that power is with thee which calleth and maketh the things which are not, stand forth as if they were: If thou hast sinful inclinations of never such strength and continuance, that power is with thee which can dry up these issues, and heal infirmities of longest continuance.  
Use 2 Secondly, let us labour as we will have this power work more and more in us, so to grow up in belief: Christ could not show his apparent miraculous power, where unbelief hindered; so he will not display this power in those, who labour not by faith to give him glory. It is one thing to know this power, another thing to have this power working in us: The means of the former were above briefly touched; It shall not be amiss to mention some also concerning this latter. The first is I say, growing up in faith: The second, is a conscience of our own inability. Saint Paul was full of of this: we are not able to think a thought, when we were of no strength: As one must have conscience of his folly, before he can be made wise; so before we can have the power of God work in us, and strengthen us, we must be conscious of our own utterinability to every good word and work. Thirdly, we must submit ourselves to all kind of weak estates and conditions, into which God shall lead us; for God doth commonly manifest his power in infirmities, as Paul speaketh, 2 Cor. 12. Lastly, we must glorify this power, in that it doth or hath wrought for us; this is Paul's practice every where: I can do every thing, Christ strengthening me; I strive, through the power that worketh in me mightily, Coloss. 1. vlt.  
Doct. 3 Observe lastly, that it is the effectual working of God's almighty power, which bringeth us to believe. The Gospel is called the power of God, that is, an instrument of God's almighty power, which worketh faith in us to salvation: So Col. 2.12. Faith is said to be of God's effectual working, and, 2 Cor. 4.6. God who brought light out of darkness, is said to have shined into our hearts, and to have enlightened us with the knowledge of God's glory, in the face of Christ: For the creating of us anew in Christ, is a greater work, then giving us our natural being in Adam, and ergo, may not be ascribed to any power which is not almighty: Which will yet be more apparent, if we consider what state we are in of ourselves, when he bringeth us to believe; We are dead, Ephesians 2. Now to raise from natural death, is an effect proper to that power almighty. Secondly, if we consider what powers do hold us captive, even those strong ones, whom none but the strongest can overmaster. Thirdly, if we consider to what estate God doth lift us up by believing, even to such an estate, as is without comparison, more excellent than that we received: Now to bring us from death, under which so mighty ones hold us captive, to such a life so unutterably glorious, must needs be the working of a power almighty. But here three things are for further understanding of this point, to be considered. First, in what standeth that effectual help, 
See for the finishing of this Doctrine, that which follows hereafter, at this mark in the Margin, ☜  by which we come unto God. Secondly, in what order it doth make us come to God, whether immediately, or by some preparation going before. Thirdly, whether it leave the will at liberty, actually to resist it, yea or no.  
To the first, it is plain, that the effectual help which maketh us come to God by belief, is the efficacy of God's almighty power, put forth to such purpose: For so far as God doth intend to work, so far he putteth forth his omnipotent power to accomplish; But God doth intend to make some before othersome come unto him, and, ergo, he doth stretch out the arm of his power, to effect this in them. Nevertheless, to speak more fully; though this be the principal, it is not the sole cause in conversion: We may then consider three causes. First, the principal, viz. this power. Secondly, the instrumental, both of the word sounding in our ears, and that inward illumination and inspiration wrought within us, by which as an internal word, God speaketh in the mind. Thirdly, a formal cause, a free gracious disposition or habit of faith, by which the will is inclined agreeably to the disposition of it, to come unto God: so that the more full answer to this question, viz. what is all that effectual help whereby I come to God, is this: It is a mixed 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 supernatural life, which his almighty power through his word bringeth forth in my soul. What was that help whereby Christ made Lazarus able to come to him, out of the grave of natural death? The principal was Christ's power almighty; the instrumental, his voice; the formal cause immediately helping to it, or working it, was the spirit of natural life, which the power of Christ by his word, restored to this dead corpse, which now was fallen. And thus you have the effectual help or grace, by which we come actually to convert; for that God's power put forth to work good for us, is a help given from his free grace, or his free favour toward us cannot be doubted, when the Scripture every where maketh him our helper, from his mere grace. If we lend our arm or hand to help one, being no way tied to it, it is a help given from our free favour. That his call, inward or outward, and habit of grace, wrought in us, may be fitly called grace effectually helpful to the acts brought forth by them none denieth, though all will not have habit needful to our first coversion. And this first thing is well to be noted; for from hence we may gather in what standeth the efficacy of Grace, effectual to conversion, viz. In God's effectual power, put forth to execute his intention which he hath of converting 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 connatural disposition to receive grace. This maketh the effect of conversion to depend as much on the active capacity of the will, as on the Grace of God; nay more: for it maketh the Grace of God work it morally and externally, and the will of man from a power within itself, which doth more inwardly enter the effect of conversion than the other, as he who persuadeth me to give an alms, is not the cause of it so essentially as I am, who out of my pleasure give it upon his first motion.  
To the second I answer, that God doth use so to work our coming to him by belief, that he doth first for the most part prepare us thereunto: As before we engraft a Sience we cut it and set it for incision; and if a timber log lie sunk into mud, men set to their tackle 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 work some preservative change in a sinner, before he doth by his power and word work the spirit of faith in them, and make them come to him. Thus God by afflictions is said to boar the ear, and to prepare to conversion. When Manasses was humbled in great misery, he sought the Lord; Thus by conviction of sin they were pricked in heart, and said, what shall we do to be saved? and then speedily received the Gospel believing: sometime by extraordinary terrors, rising from external accidents, yea, hidden natural causes; thus the jailor was prepared, and Paul himself by an extraordinary vision was brought to great astonishment: sometime by restraining, giving common gifts which make men for degree nearer, that is, in their kind and state not so much removed, as others in the same state and kind with them: Thus Christ said to the young man, who was rich and unconverted, that he was near the kingdom: Nay, God may by giving a man up to height of some sin, or sins, prepare one to Conversion, as Paul and Manasses, the one left to persecuting, the other to those horrible outrages; that look as Physicians by ripening diseases make way to heal them; for sick matter is never more easily brought away, then when it in ripeness and quantity exceedeth. Concerning this matter, for our better understanding, let these conclusions be remembered.  
First, that these preparations are not absolutely necessary, for we see that God doth give to infant's sanctifying grace, in whom none of these preparative operations can take place.  
Secondly, we do not find that they have been always used, and therefore this matter is to be understood as a thing most commonly falling forth, not otherwise: How was Matthew called? even at his custom, he followed presently, not as judas, but as a true convert to Christ; so in Lydia: for life & death being such contraries as have no third thing between them, which doth partake in them both, the one may be changed into the other, without any thing preparatory.  
All things which God doth prepare to the receiving of Grace, and coming to him, they make not of themselves any thing to the introducing of Grace further than God intendeth this effect by them: Fear of hell, conscience of sin, never such afflictions, moral parts, and all gifts which may be without sanctifying Grace and true belief, many have all these, who yet never turn unfeignedly to God. When the sickness is now grown greater in quantity, this absolutely taken, maketh the patiented further of health. But the Physician may intend this, because he doth see his medicine will the better work on it, and educe it, when it is grown to such ripeness. If a man fall out of a dead Palsy into a light Frenzy, frenzy of itself is no paration to health, but to the physician who can work on him more fitly in this taking then in the other, it may be a preparative to health: Thus to be like an aguish man on his good days, or like to some mad men in the time of their intermissions, is in itself as far from state of health, as otherwise; but yet the Physician may use such a state, as a way to health, choosing rather to deal with him in this taking, then in the fit. Thus it is not the height of sin; it is not fear of hell, though contrary to the Apoplexy of deep security; it is not a moral course, which cometh not from true sanctification, that of themselves can make nearer the state of grace, but only in regard of God, who doth intend to turn them hereunto. Thus if God stir up a man to live according to the light of nature virtuously, it may be in regard of God's intention, a preparing him to receive further Grace of effectual vocation; but all a man can do from natural strength, of itself profiteth nothing.  
Fourthly, that where effectual raising up the heart to faith beginneth, there God's preparative works take an end: for as that which prepares the ground for seed, now ceaseth when the seed is to be sown; so all these things, which as they are preparations do nothing but fit the soil of the heart for God's effectual calling to be given, they have their end when this immortal seed cometh to be sown in us: beside that, a man is no sooner called, than he receiveth a spirit of faith, by which he is, as by a new heavenly form, in some manner quickened.  
Fiftly, The Papists doctrine is here very defective, and false in part; Defective, for they speak nothing of preparatory courses, by which God doth bring us to come unto him by faith, but of such like operations by which God prepareth us, and we prepare ourselves to be justified: Now we prepare ourselves to justification, when the spirit doth without any habit of Grace, lift us up to supernatural acts of belief, hope in God, love, sorrow for sin, and fear of hell; in which many things are erroneous; as first, that they make us lifted up to acts of this nature without habits, which is to make a blind man see without giving his eye new sight; to make us bring good fruits while yet we are not made good trees; to make us be justified by our faith, come into grace by our faith, stand in grace by another. The school not understanding the doctrine of preparation, consider of it philosophically, as a thing between Nature and Grace. Now between the things we work out of natural strength, and those we do meritoriously from Grace now infused into us, and inherent in us, they devise a third kind of works, which neither come from any power of ours merely, nor yet from any supernatural Grace inherent in us; and these are works done by eternal aid of the spirit; whereas all the Scripture make that faith which is required to justification, to be the same with that which worketh by love; to be a faith fully form, coming from a spirit of faith, that is, an habitual guilt wrought by the spirit; to be a faith believing on God, which the best pillars of popish learning confess to be an act of form faith. Beside, they err when they make fear of hell a thing immediately disposing to justification, when the work of this is to move us to seek out of ourselves after some word of faith, and this is cast forth proportionably as faith and love enters: It may prepare to our conversion, not to our justification immediately. Again, when they make love actual to go before justification, whereas love doth follow; For we love because we have found love first; now no love is felt from God till remission of sin and acceptance to life in some measure are felt & perceived: should God lift us up to love him before his justification, he should by making us love him, prepare us to be loved of him; She loveth much, because much is forgiven her. In a word, setting aside the act of a true faith, coming from an inward gift of the spirit, inclining the heart to believe, there is no other thing preparing to justification immediately; where this is, there together in time, justification is received; there the spirit of love and hope are not wanting; He who believeth, is passed from death to life: Nevertheless, we do long after, not feel ourselves justified, nor perceive Grace to dwell in us so fully and manifestly as we desire. Hence it is that sometimes we are in fear, sometime believe, hope, sometime we are in repentant sorrow, and by these we are led both to the manifest perceiving of that which is wrought in us, and to the more full measure of Peace and Grace, which we much desire.  
The second question then; In what order God's power doth bring us to believe, is thus answered; That most commonly he doth in some kind change us, and make us more fit, that so his word may be revealed in us, which accompanied with his mighty power, doth bring forth that supernatural habit of faith, by which he doth incline us to move unto him.  
Now for the third thing; Whether this help doth leave the will at liberty actually to resist it, yea or no; the answer is, it doth not: That which the omnipotency of God is put forth to work in the creature, that the creature cannot resist: But God putteth forth his omnipotency, and by the effectual working of it, he may bring us to believe. The first part is not denied: The second is here plainly set down, viz. That God doth bring us to belief by the effectual working of no less power, then that which raised Christ from the dead.  That which maketh God's aid and Grace put under the power of man, and not man's will to be under it, that is a Pelagian heresy: But to say that notwithstanding God's helping Grace, man may resist, is to put Grace in man's power, not to put man's will under the power of Grace. 
For the first part of the reason we may see it; 
Aug. de haeresibus. 88  for Pelagius taken up, because he yielded nothing to Grace as he ought, granted that he did not prefer it before the will, but put it under the power of it. That which maketh man able to frustrate God's counsel touching his conversion is not to be granted: But power to resist all God can work, maketh him have power to frustrate God's counsel: Indeed it would be thus in power of the creature to make God perjured in the things he hath sworn. To the second part of this reason some may happily answer, that this power maketh not man able to resist God because he doth in his counsel decree nothing, but so that he doth see this power is ready infallibly to perform it: But this is nothing that God doth so will and decree that he knoweth the creature will not resist him; for this doth infer no more, but that God shall not miss of any thing he willeth: it doth not prove he may not, but it abhorreth from Christian ears to say there is any power which may possibly make God a liar, as well as to say, God shall not be found true in that he hath spoken.  
That which is wrought in the will, not from any natural power of suffering, but from the obedience in which it is to God's almighty power, that the will hath no power to decline:  
But the work of conversion to God is wrought in it, from the obedience in which it standeth to God's almighty power.  
To understand it, things have a power of suffering, from their natures, inclining them to suffer this or that, as wax is naturally inclined to melt with heat; or a power which cannot but obey some agent working on them from without; thus a piece of wood may be made into an image. Now in regard of God, all things are in such a state of obedience, that they will come to any thing he will bring them: A stone by this power may be made into a man, even a Son of Abraham. Now that which things suffer from this power, whereby they obey agents working on them from without, that they cannot avoid: for every thing so far as it is come in obedience to another, so far it cannot resist. Now, that conversion is wrought in the will, as it standeth only in obedience to God's power, is plain; for it hath no natural inclination to suffer any thing, both for the being and manner of it, above nature: For there is no natural power in an eye now blind, to receive sight, which is not in itself, but only in regard of the manner in which it is to be restored, a thing supernatural: How much less in the eye of the mind, now become darkness, to receive the light of saving knowledge, which is every way a thing both for matter and manner supernatural unto it? Beside, if there were a power natural to receive conversion, than there must be some agent in nature able to work conversion; for there is not found a power natural of suffering in any thing, but that we see also in nature a correspondent power working upon it: Wherefore the will, not from any natural inclination it hath, suffering this work of conversion, must needs suffer it as it is in obedience to God's almighty power. Now to say it may resist, as it is in obedience, is to speak things contradictory: The Scripture doubteth not to say in effect, that Gods will of predestinating, calling, and showing mercy to salvation, is unresistible; Who hath resisted his will? Rom. 9 and if it were needful, it might be showed, especially out of Tertullian & Austin, that God's grace hath the free-will under the power of it. Out of Austin, That God by his omnipotent power inclineth wills whether he willeth, having them more in his power then we ourselves; that his grace doth help us indeclinabilitèr & inseparabilitèr; which is all one, as if he should say, it doth help our infirmity, not only infallibly, but irresistibly; That it is not rejected of any hard heart, because it is given to take away that hardness of heart which might resist. The will of the creature is the necessity of things on God's decree, necessity followeth, this labour is superfluous to my intent. But it may be objected, that this doth take away the liberty of the will in converting, if the will he not able to do otherwise; for that which the will doth, not having power to do otherwise, in that it is not free. I answer with limitation, that which doth not having power to do otherwise from change in second causes compelling it so to do, in that it is not free: Otherwise, when this necessity cometh from God's almighty will by himself determining of it; for this doth so sweetly determine the creature, that the power of it is no way changed or diminished; as the omnipotent will of God doth so in the falling out a contingent thing, as the not breaking Christ's bones, as that the nature of contigencie in regard of all secondary causes, is no whit impaired. I answer secondly, that this opinion doth ground the freedom of will falsely; for the freedom of will, as it is a faculty voluntary or elective, doth not require this indifferency of exercising the act of it divers ways, for the constituting of it. To clear this the more, consider that liberty may seem to spring from three roots.  
First, from this indetermined indifferency, whereby the will is free, nothing determining it otherwise, as well to move itself to a diverse thing, as to that whereto it moveth. Secondly, In regard of the flexibility which is in the habitual inclination, which might bend as easily to another diverse thing, or to suspend, as to move whereto it moveth.  
Secondly, in regard of flexibility, which is in the habitual inclination, which might bend as easily to another diverse thing, as to that whereto it goeth. Thirdly, In regard of the judgement, which doth go before the act of it, judging freely of it, as a thing which it is able to do, or not to do, or if it come into comparison with other, judging of it as a thing to be done before other, and so moving to it. Now this I take to be the true root of liberty, whence actions are said free, because we out of a free judgement move about them for to do a thing or speak thing, thus or thus, out of judgement thinking it free, or determining one, when it considereth a diverse thing which it might do also, this maketh the action free; yea so free, that it is done with election: For though the thing I work be necessary in regard of God's will which hath determined it, yet I work it freely, while I do it out of such a practical judgement going before. As a man, though he speak things for the matter of them never so true, yet while he speaketh out of a judgement that the thing is false, he speaketh falsely, though the thing spoken be otherwise true; neither doth God maintain a false judgement in man, because his judgement of other things free to him, is with this limitation in him for aught he knoweth, and to do any thing from my will with judgement, that it is possible for me in some sort if I would to do otherwise, is enough to free working. To place the freedom of the judgement in judging, the mean we use indifferent, such as may be used & not used, & yet the end attained, which I like not, because Christians cannot esteem and account of faith, repentance, as means indifferent, when nevertheless they believe and repeat freely.  
Now though the will was in creation, and is in Christians inclinable to contraries, yet I do not think liberty to stand in this native flexibility, which is inclinable hither or thither, much less in liberty of exercising power to or fro, as being herein by no power predetermined. For first, the will seemeth to be said free in regard of something no way bound but the indifferency of the inclination in exercise are bound by God's decree, so that nothing can be done; but what he hath determined.  
Secondly, in men distracted in reason, the inherent flexibility of will is not altered, the exercise is no more physically predetermined then before, and yet they work not with liberty. Thirdly, were liberty in the flexibility, than the more our wills were flexible to things opposite, the more perfect were our liberty. Whereas we see Christians, the more they grow in grace, the more their inclinableness to sin is diminished; and when they have attained perfection this flexiblenesse to evil shall be totally removed.  
The first opinion must be more nearly scanned. Many will have liberty nothing but such a freedom, whereby God hath made his creature every way undetermined, so that when he doth any thing, he hath full power to do the contrary, or to suspend. Now though this freedom might be defended against whatsoever is in any second cause, viz. in this sense, that he is free to exercise his power as well another way as this he moveth, for any thing that any creature can do in heaven or earth, nay, for aught he can see in himself also; But to hold this absolute in regard of God himself is a most prodigious conceit. Liberty in this sense, accidentality, contingency, necessity, these are modalities agreeing to effects, as effects are in order to their second causes, not to God who most certainly, necessarily, and wisely hath willed them. Fire burneth not necessarily to God's power, who can at pleasure change it, or restrain the second act of it; nothing falleth out accidentally, as referred to him whose wise intention reacheth to every thing: So for contigency also, and liberty in the sense before named. But it shall not be amiss to show some reasons why this is to be rejected.  
1. That which exempteth a creature from being as an instrument under the power of God, is absurd; but this doth so. It is proved thus, that which giveth the creature a power to do as he will, when God hath done all he may unto him, that doth make him no instrument subject to God's power: But this opinion doth say, when God hath done all he may, the creature is free to do as he will. Some are not ashamed to say that God doth not work out of his omnipotency in the free will of the creature; othersome are not ashamed to say, that even in works of grace, the will is not properly termed an instrumental cause under God: some deny the assumption & proof of it, because this power came from God, and is sustained by him, and he can do what he will in man. But to this I say, a thing communicated & maintained to me by another, is that it is: So this power though given & maintained by God, yet is a power exempt so far, that he may not by any power overrule it; and though God can do what he will, yet it is one thing to be able to do a thing by persuasion, which I may refuse, another thing to do it by power which I cannot refuse: This latter by this opinion is denied.  
That which taketh away God's infallible prescience, is not to be granted, but to say the will of man is free no way determined doth so: for knowledge is measured by the thing to be known, and therefore when the thing to be known is every way uncertain, every where indetermined, knowledge cannot be certain. The second part of the reason is denied; for they say, that God by a kind of knowledge doth see what a free creature now made will do, if he be set in such & such circumstances. I Answer, he doth indeed, because he doth see how his power would determine him in such & such occasions; but to make him see determination, when neither himself hath any way determined him, when the circumstances do it not, when nothing in the free Creature doth determine him, is to make him see that which neither is in the Creature, nor in himself to be seen. But let us ask this question; How doth God see his Creature would work thus or thus, set in such and such circumstances, because it is the nature of it to do so? whence doth be see it is the nature of it so to be carried? Here nothing can be answered, but because his wisdom and power the one hath advised, the other hath effectually wrought that he should do so, or that to which he concurreth. 2. In a word, God cannot know this or that man's conversion certainly from eternity, but he must see it certain in himself, willing it, or in the causes of it, or he must see it from all eternity, as being present to himself out of the causes, the former ways, this opinion denieth; the latter is true, for God cannot see these things as existing forth of the causes from eternity to eternity, but they must have coeternal existence with him: he hath in eternity all things thus present, because Gods indivisible eternity ●s before, in, and after all measure of time; but that he hath them present from eternity to eternity, is an unconceivable absurdity.  
If God do not determine and apply the creature to will and work that which he worketh in the creature, than the creature is the cause why God worketh, and by consequent why he willeth this or that: but the creature is not the cause why God worketh and willeth. The first part is plain, for God's concourse working this or that, must either go before the Will and so cause it to Will, or else it must follow, accomplishing that which man's Will willeth. Now the second part some openly grant, but it is most absurd, both because it maketh God follow and cause a kind of tendance on man's Will, as also by reason it maketh the Will of man have a causal force on God himself. james saith, We may not say, I will go to such a place, unless God will. This doctrine maketh God say, I will work Conversion, Faith, Repentance, in such a Person, if he will.  
If the liberty of Will stand in such a power free for exercise, than Christ had not liberty or freedom of will: for God the Son owing it as a conjoined instrument to itself guidance in every thing, should it have failed in any circumstance of due obedience, God himself should have been guilty: Now Christ had liberty and such as is the ground not only of working that which is good & praiseworthy, but that which was in some sort meritorious. But we will not prosecute these points, which we shall have occasion in other places to unfold; The truth is, that whether we look at the preparation God maketh in some, or at the faith itself, both are wonderful. What a power is that which shaketh the hearts of the most secure sinners? It is a strong wind which shaketh an Oak, but to bring a heart like the jailers to tremble, is a matter arguing a mighty power. Again, to give a hand or eye to one blind and maimed were much; but the hand and eye of faith, great is the powerby which they are restored.  
Use 1 Wherefore let us look to him who hath thus mightily brought us to believe, that he would finish our faith by the same power; the same power which maketh these things, conserveth them also: happy is he who doth see this power ready to confirm him in believing, to the end.  
Use 2 We see how they are deceived, who make God by his grace to convert us so that he leaveth it in our power, whether we will come to him by faith or no: As if God did set his grace forth, as Chapmen do wares, which the Customer may choose whether he will buy or no: But who can resist in that which Gods Almighty power is put forth to work? Can his power be resisted, it were not almighty.  
Lastly, we may see hence how many persons deceive themselves, who think Faith but a matter of opinion, or an imagination of things absent; who though they never felt the power of God working in them, yet persuade themselves they have faith as well as another; as if it were so slight a thing, which no less power must work in us, then that which raised Christ from the dead: But having thus dispatched the point for common edification, I will for the benefit of such who are more ripe in understanding set down my judgement in these three points following. (See Page 353.) at this mark ☞   

VERSE. 20 Now followeth the Description of that power which brought them to believe; from that which it wrought in Christ our head, viz. 1. His resurrection, which is set down from the state in which he was raised; raising him from the dead. 2. The exaltation of Christ, which his power wrought; in which we are to mark; first, the kingly power he hath received, and set him at his right hand; secondly, the place where he hath it, in the heavens above; these visible heavens, for so the word signifieth: Thirdly, the persons; which are of two sorts; first, those who are subject to this power, as it is more generally taken, verse 21. and part of the 22; Secondly, those who are subject to his power, as it is in special manner tempered with grace, in the words following; A head to his Church: the more particular consideration whereof shall not here be unfolded. First, to clear this 20.21. verses, and part of the 22. ver. First, we must mark, that this which is a word, having reference to the efficacy or effectual working of mighty power, which was wrought in Christ when he was now raised from the dead: As if it were not his mind to express a power like it for kind, so much as the self-same singular working which was wrought in our head. Secondly, to understand the raising him from the dead; we must know what death here is meant, and in what it standeth: Secondly, what this resurrection includeth. Christ suffered a supernatural death, so far as might stand with the unity of his manhood, to the person of God the Son, and with the holiness of his nature; but here is only meant that natural death, which did a time hold his human nature in the state of it. This death stood, first, in separation of natural soul & body. Secondly, in the loss of all that sensitive life which the soul caused, and continued in the body. Thirdly, in the ceasing of all actions, wrought by the body as an instrument. Fourthly, in a desire to be again conjoined unto the body. Now than the resurrection is such a work of God's power, which brought again the soul of Christ to that body from which it had been a little divorced, which caused it bring forth life in that body, work by it as an instrument joined with it; finally, joy in the conjunction of it.  
For better clearing Christ's exaltation; we must first know what it is, to be set at God's right hand. Secondly, what heavens are here to be understood. Thirdly, what persons are meant by principalities, powers. Fourthly, what is meant by putting all things under his feet.  
For the first, Saint Paul and Peter, do construe it by reigning immediately over every creature, till the mystery of our redemption shall be finished, 1 Cor. 15.25. compared with, Psal. 110.1. So to the Hebrews, he doth construe it, the setting Christ in the throne of majesty, Heb. 1.3.8.1. Heb. 12.2. At the right hand of the throne of God. Saint Peter maketh it all one, with making him Christ and Lord; See, Acts 2.35.36 Ch. 5.31. But for the further opening, we must know. 1. What it is that is given. 2. To whom, and in what respect. 3. How long it is to continue. To the first, I answer, that it is not the might of divine sovereignty over the creature; for this doth so follow the nature of God, that it is necessary with every person that hath this nature: This the Son could not relinquish, this he cannot be taken unto, as which doth necessarily agree to him, as God blessed for ever. What is it then? A right of executing immediately and in a manner appropriate to this person, the sovereign dominion of God, over every creature: So that though the Father and Spirit have a right and sovereignty over the creature, yet they do not immediately execute this in such sort as the Son doth; which maketh Christ say, john 5.22 The Father judgeth none, but hath given all judgement unto the Son. The Son by voluntary dispensation sent by the Father, did empty himself and lay aside not only the right of having dominion over every creature, but of exercising and showing it forth in that nature he had assumed: The Father by voluntary dispensation doth resign to the Son the immediate execution of all power over every creature, till the time that all things be subdued under him; This right, the one relinquished in the time of his humiliation, the other doth answerably leave a time for the exaltation of his Son.  
To the second I answer, this sovereignty is given to the person of the Son, 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 David's seed, as he was David's Lord, according as Christ expoundeth it by his question; now David's seed was not David's Lord, as man, but as God. That it is given him as man, is plain, because it is given him now ascended into heaven with his human nature. Again, that power is given to Christ as man, which is to be executed by him as man; but this kingdom is executed by Christ, so that his manhood doth concur as an instrument working with his Godhead in the administration of it, john 5.27. He hath given him power to execute judgement, in as much as he is Son of man.  
The third is plain, out of that Psal. 110. and Paul construing it, 1 Cor. 15.24.25. namely, that Christ shall give up this kingdom, and cease to sit at the right hand of God in this manner in which now he doth; for than he shall no longer by his manhood execute government, neither shall he in manner appropriate his person, but together with the Father and Spirit like as they, so shall he jointly with them rule, and be all in all for ever.  
The second point for clearing the Text is, what heavens are here understood; those which Paul calleth the third heaven, above the air, clouds, and starry firmament. Faith doth believe a place above these, though Philosophy know it not.  
To the third I answer, the persons over whom Christ is advanced, are first described more particularly, but yet obscurely. Secondly, more generally and plainly. The particular enumeration in these words; Principalities, powers, mights, dominations: The more full and plain opening of them in the words following; Every name, that is, every creature howsoever 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 understood 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 Angelical 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 human excellencies, we read them simply, without any thing added. Tit. 3.1. Be subject to principalities and powers. Again, I think 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 think also, Col. 1.16. that enumeration of Thrones, Diminions, Principalities, Powers; the first two respect things invisible, or things in heaven; 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 conceive of them.  
Principalities, signify those in principal authority.  
Powers, all secondary powers sent from them, as Peter speaketh.  
By mights, I understand Angels, putting forth might in some miraculous effects of mercy, or judgement; such as the Angel, who did smite so many hundred thousands in a night; the Angel which did the miraculous cure at the Pool, john 5.  
By Dominations I understand such Angels, whose ministery God useth in the government of kingdoms and provinces; for that God doth use their ministery, this may be gathered both out of Daniel and Ecclesiastes.  
The putting all things under his feet, noteth nothing but that subjection in which every thing is to Christ, God only excepted; read, Heb. 2.8. These things for opening the difficulties incident. The sum is. I wish your eyes opened, that you may know the power of God toward you who believe, through the working of the power which was wrought in Christ, when God did raise him from the lowest degree of his humiliation, even the state of the dead, and did crown him with dignity, and kingly glory in the heavens, not only giving him prerogative before both Principalities and powers, such as we see in earth; yea, before Might's and Dominations, such as belong to the world to come; but giving him power over these and all creatures, so as he hath them under his foot.  
Doct. 1 Observe then first from the 20. verse. Which he wrought in Christ. That the self same power put forth, in raising Christ our head, is that singular power which raiseth us: For look as the almighty power put forth to make Adam a living spirit, was it which doth quicken us in our order, & bring us to have life and being from him: Thus the self-same power which raised Christ to be a second Adam and quickening spirit to all who belong to him, that is the power which doth cause us in our time receive this supernatural life and being from him: For Christ his resurrection, is both the resurrection of our souls and bodies, in as much as he is raised up, that he may be a fountain and root of all supernatural life; his human nature concurring with the divine, as an instrument with that which is more principal in the producing of it.  
Use 1 By this we see further the vanity of such, who make God to do nothing in our conversion, but that which we may resist: Can we resist his power, which made the first Adam a fountain of generation unto us all? And shall we be able to resist the almighty power of God, raising Christ as a fountain and root of spiritual regeneration to all who are his?  
Use 2 This should make us thankful to God, that he hath put forth such power towards us, in the resurrection of his Son. We deem it as his favour, who did appoint we should descend carnally from the first parent of us, according to the flesh; but this is far more worthy of praise, that even in raising, he should think on us, and appoint us to receive a resurrection of soul and body from him, in due time and order.  
Doct. 2 Observe secondly, that Christ is raised from state of the dead, that God doth leave his dearest children to the depth of miseries, before he send relief: His own Son left to conflict with a spiritual kind of death, with desertion in regard of love eclipsed, which impression of wrath, as due to our sins, with all the powers of darkness, assailing him with natural death in regards before opened; his own Son left to this gulf of evils, before salvation was showed: This he doth to glorify his power, which doth not so brightly appear till things are desperate. Secondly, that we might the better in extremities learn to trust on him, to bring us to this, he is glad to make our cases past all help we can perceive. And thirdly, to the end he may the more endear his benefits, he doth let us conflict long in the want of them.  
Use. Let us not then be dismayed what ever we suffer: I hope we are not yet come to death; let us look at Christ, and not wish to be free from such condition, which our Lord and Master hath endured before us: The rather let us have patience, how ever we be tried, because God can never come with help too late, as men may, who bring things sometime to no purpose, when the matter is past help.  
Doct. 3 In that Christ is raised; Observe, that God never so leaveth his, but he sendeth salvation in due time: He left his people in Egypt, in Babylon, till their civil state was dead and desperate; yet he delivered them. If he let them be swallowed, like jonas, yet he will bring them forth again, and show them his salvation, for God is a helper at time of need; such is his faithfulness, in the Mountain he will provide, as Abraham said. Thus though he let his own Son die, yet he saveth him in due season, and delivereth him: There is a double salvation, one protecting and keeping evil that it shall not come near us, nor once cease on us; the other is a keeping of us so as it shall not hold us, much less prevail over us: Thus God saved his Christ, accordingly as he asked, when he prayed with strong cries to him that was able to save him from death, Heb. 5.9.  
Use. Wherefore let this our Saviour case comfort us in greatest evils. If the example of job is to be looked at, how much more this standard of examples? What though thou seemest never so forsaken? what though many evils have seized on thee? fear not, stand still, salvation will shine forth in due season. God is not like the devil and wicked ones, when they have brought one into the briars, there they leave him, on plain field: I have sinned in betraying innocent blood: What is that to us, say they? but God will be with us in the evils, yea in seven, to save and deliver us.  
Doct. 4 Observe again, that God doth not only raise him up, but set him at his right hand; Glory correspondant to his humiliation. Observe that God doth make the abasements of his children be the forerunners of their greatest glory; as the pride of wicked ones doth lackey as it were, and run by their ensuing ruin: so on the contrary, the sufferings and humiliations of God's children have ensuing answerable glory: He was made less than a worm, and here is taken to the right hand above Angels. It pleaseth God not only to exalt his humbled children, but in the degree also, in which he had abased them, according to that prayer of Moses. Psal. 90. Comfort us, according to the years wherein we have suffered affliction: as on the contrary, we see him bringing judgement on the wicked, in the same measure in which they have taken in the delights of sin, Revel 18.7. True it is, that this doth not hold universally in this present life, but when the definitive sentence is now to be given them according to works, shall every soul receive proportioned recompense.  
Use. Let us then by this take comfort in afflictions: Was this Christ's case only? Nay, see, jam. 1.10. Rejoice in afflictions, for when you are tried, you shall receive the crown of victory; The wickeds woe is sown in their rejoicing, but in our darkness light is sown for the righteous. Let us think God doth but prove us, that he may in his due time do us good: Blood and sweat go before victory, and before the earthly harvest is gotten in: We must not then think it strange, if God cause us to know sufferings, before he show us those glorious mercies which he hath prepared for us.  
Doct. 5 But to consider this matter of Christ's exaltation more particularly: First, when it is said, he is set at God's right hand, above principalities; Observe, that our Saviour Christ as man, is taken to have prerogative before every other creature: For first, this phrase noteth the pre-eminence of him, as next to God himself; that look as one made a King, hath a dignity above all persons named in his kingdom, Dukes, Earls, Lords: So our Saviour, taken up as man to this kingly dignity, must needs be in pre-eminence before them. It is no wonder, for this nature essentially appertaineth to that person which made all these things; see, Revel. 4. vlt. The Lamb is worthy to receive glory, for by him all things were made, for him they were created.  
Secondly, every person, the nearer he is in conjunction of blood to an earthly King, the more he hath prerogative before others, more disjoined: so this created nature, seeing it is made one personally with God, by how much it is more nearly united, by so much it is fit that it should have prerogative before others. Not to speak that being heir of all things, it is meet that he should be before all, who are but parts of his inheritance; and having more excellent endowments, I mean created gifts then any other, it is meet he should have the first place before all other.  
Use 1 Wherefore what reverence are we to show him in all our services about him, whose excellency is so high above every creature? Earthly dignities do so dazzle our eyes, that we know not with what submission sufficient to fall down before them.  
Use 2 Again, having so eminent a person for our Saviour and mediator, let us cleave contented to him, caring to know nothing but him, accounting all dross and dung, that we may be found in Christ. Let none deceive you with traditions of men, and vain Philosophy, you are complete in him who is the head of principalities and powers. The Papists, did they consider the excellency of Christ our Saviour, could not, as they do, fly so many ways for help out of him.  
Doct. 6 Observe secondly, that Christ not only as God, but as man also, hath power above every creature; for to be set at God's right hand, is to receive a power imperial over every creature; which is further apparent, while he saith, Christ is so placed above all, that all are subject under his feet: To me is given all power in heaven and earth, that is power, whereunto every creature is subject: He speaketh of it as done, because it was immediately to be performed; in which manner he spoke before of his body and blood; This person as God, receiving by voluntary dispensation this honour from the father, that he should in an immediate and appropriate manner, execute government over all the creatures in heaven and earth; the same person as man, participating in this kingly divine authority, so far that he should instrumentally concur in executing all that judgement which Christ according to his divine nature did principally effect. This the Scripture doth lay down, as in regard of earthly powers they are subject; For he is ruler of the kings of the earth, Revel. 1.5. He hath this royal state written on his thigh, as it were, King of Kings, Lord of Lords, Reu. 19.16. That he hath power over Angels, is plain, both by the reverence they do him, and their obedience towards him, Heb. 1. When he brought his Son into the world, he bade all the Angels should adore him, every knee boweth to him, the evil Angels yielding sign of subjection, either deceitfully to wrong end, or by force compelled, though their state is such, that they cannot do it religiously as the other: That all the Angels are in obedience to him is plain; the good are sent forth by him to be ministering spirits for our good: Now he that hath power to dispose of and employ them, hath power to take account how that he setteth them about is discharged; the evil Angels are likewise at his disposition, for they could not enter the Swine without his leave, they are subject to his judgement; When the Saints shall judge the Angels, what power hath Christ himself this way?  
Use 1 First, from this of Christ's prerogative and powerful authority, insinuated in this phrase of sittig at God's right, hand we see that the meaning of this phrase is not to be admitted to equality with the divine nature, for this Christ ever had as God; neither to be admitted into the divine blessedness setledly to enjoy it, for Christ as God ever had and could not but have, that essential beatitude and that blessedness which he receiveth as man is not to have end, which this sitting at God's right hand is to have; neither is that filling Christ's human nature with supernatural gifts of knowledge, power, etc. the proper thing this article layeth down; for these gifts shall dwell with him for ever; he shall sit in this manner on the throne of majesty but for a time. Much is the Lutherans sense to be approved, who make Christ's placing at God's right hand to import thus much, that the human nature of Christ is elevated to this honour, that it may freely use the divine attributes, omniscience, omnipresence, omnipotency; so as to become by them omniscient, omnipresent, omnipotent no less properly than the divine, though after a manner far otherwise; the divine nature being thus of itself by natural necessity; the human being thus by union with the divine, by gracious Communication of these unto it, with liberty to use them for the perfecting of itself: that look as we conceive a sinner justified or made righteous with Christ's righteousness, not as inherent subjectively in him, but in Christ, yet really communicated with him, so as he is made righteous with it; thus do they say the human nature of Christ is made omnipresent with the omnipresence of the divine nature, not as a thing subjectively inhering in it, but so really communicated with it that it is made truly omnipresent by it, though the divine attribute never go forth of the nature of God, in which as the proper subject they grant it immovably inherent: It shall not be amiss for the instruction of some, a little to open what I think to be their opinion.  
They hold with us, that the union of the divine and human nature standeth in this, that they both are united in the singularity of one and the self-same person; that the properties of the divine nature abide immovably in it, never going out of it; and that the human nature when now it hath the free liberty of perfecting itself by use of the divine properties, that the human nature than hath and holdeth it finite and proper qualities abiding in it; such like things as these they religiously affirm with us.   

In what then will you say do they differ from us? So far as I can conceive then, in these three things. 1. Upon the union of these natures they think such a communication to follow of the divine properties, for example sake Omnipotency, as that the human nature is made truly omnipotent, not by any confusion of properties, nor yet by any bare communion and concourse of it to the same effect, each nature working that which belongeth to it with communion of the other, for this we grant, but by a real donation, by which the divine omnipotency, doth so become the omnipotency of the human nature, that it may work omnipotently with it, no less than the Divine Nature doth itself.  
2. They say that Christ's humiliation stood in this, that his human nature did suspend to usefully these Divine properties communicated with it.  
3. That the exaltation or setting Christ at the right hand, is the elevating his human nature to the full and free uses of the divine properties, so that his human nature by actual use hereof, is become omniscient, omnipresent: But as this last is a misinterpreting of this article; so the ground of their error is, that they suppose a false effect of personal union, namely, such a real communication, for the union cannot cause the human nature partake more in the properties of the divine, than it causeth the Divine partake in the properties of the human. Again, if a true real communication did follow of Divine attributes it must needs be of all, seeing these are the Divine Essence, which can no way be divided. Beside, in the union of body and soul, which is personal, the ●ife of the soul is not communicated with the body, but an effect of it only. Beside, to what end should created gifts serve, when now more noble properties do enter! Not to mention the infinite perfections cannot perfect finite natures, no more then reasonable perfections can make perfect unreasonable creatures.  
Finally. This opinion maketh the divine properties become instrumentary faculties, as it were to a finite nature. This by the way.  
Use 2 A second use is, to let us see what reason we have to subject ourselves to him, seeing he hath all power, we had need to salute him with the kiss of obedience, lest we be consumed: These who have earthly power, we swear allegiance and obey them in all things; how much more should we do it here? Such as disobey him are careless to get knowledge, to believe, to repent, they will find it hard to kick against the prick; they shall one day hear this Lamb, like a Lion, speaking these terrible words, bring them hither, who will not I should reign over them, that I may stay them.  
Use 3 This must strengthen our Confidence, that our Saviour hath all things subject, that no Devil can stir him further than he giveth leave: We have men, evil Angels, sin, troubles, every thing resisting, let us not be dismayed, but look to him who hath all things put under his feet. But if all things be put under him, how come we who are his, to be thus encountered in regard of the power received to subdue them? They are all put under him, but in regard of the execution, they are not yet put under, as Hebr. 2.8. the Apostle himself acknowledgeth.  
Doct. Thirdly, observe the place where Christ is crowned with this glory and dignity; He is at the right hand, in the heavens, before and above all things; This is plain, that this his sovereignty is a consequent following on his ascension into heaven; It is plain likewise that he is so ascended into heaven, that the heavens must contain him till he come to judgement, Acts 3. Look as Kings are crowned in the chief Cities of their Kingdoms, and keep their residence in their Palaces near unto them; So it was decent that our Saviour should be crowned in this heavenly jerusalem, and keep his residence as it were in his heavenly mansion.  
Use 1 This should draw up our hearts to heaven, whither our Saviour is entered, where he now sitteth in Majesty. Should we have some friend highly advanced, though in parts very remote from us, we would long to see them, and make a journey to them.  
Use 2 This doth assure us that all we who are Christ's, shall in due time be brought to heaven, where he is; the head and members must not still be divorced: beside that, he prayed that where he is, there we should be also, john 17,  
Use 3 We see ubiquity and all real presence (as real is opposed to spiritual, not to be an imaginary presence) we see it overthrown. For if he fit in heaven at God's right hand, then to sit at God's right hand is not to be made every where present; for he could not be said to be made every where in the heavens, without a contradiction, no more then to be made infinite within limited bounds of being. I take it for granted, that the heavens can signify nothing but a place limited for the extent of it; And it is against the Papists a sufficient reason, He is ascended and sitteth in Heaven, Ergo, he is not here, according to the Angels reasoning, Math. 28.6. He is not here, for he 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, mark the distinction of worlds. Observe, There is a world to come, in which Christ, and those who are Christ's, shall reign for ever: This world waxeth old, the fashion of it passeth, it is called the present evil world; but there is a world to come, in which all things shall be restored, which God hath made subject to his Christ, as the heir of it, Heb. 1.8. in which we shall be joint-heyres with him. Abraham had a promise, not only of seed, but that he should be heir of this world, a type whereof the land of Canaan was; even as the first Adam, and all that came from him had a world, this in which we are, prepared for them: So the second Adam, and all that are his, have a world also belonging unto them.  
Use. Let us then comfort ourselves in this, though in this present evil world we suffer many things, there is a world which shall last for ay, in which we shall reign with Christ, blessed for ever: In this world to come shall all tears be wiped from our eyes, and all our sins so be forgiven, that there shall be no step nor print appearing of them: forgiven, not in regard of sentence only interlocutory, but in regard of full declaration and execution, to which that place in Matthew seemeth to have respect: He that blasphemeth against the spirit, shall not be forgiven neither in this world, nor in the world to come.  
Now followeth the special Sovereignty; And hath given him a head over all, to his Church, which is his body, the fullness of him who filleth all in all.   

VERSE. 22 For understanding these words we must note, that the word head is used sometime for one who in any kind is before and above 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 over his Church, that he is in a more near and communicative sort conjoined with it, as the head is with the body and members, which are annexed and subjecteth to it.  
A head over all.] This may be referred to the Church, as making a comparison twixt Christ's superiority over his Church, and Angels, in this sense; God gave Christ that he should be a head principally and above all other things, beside to his Church: Thus Ch. 6. Above all, put on the shield of Faith; or it may be referred to him who is given our head in this sense; God gave him to be a head to us, who is over all things, because the special sovereignty 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 signify the multitude of them, who are foreknown of God and appointed to salvation, for all who are gathethered by God's effectual calling in heaven and earth, and who are in their time to be made partakers of his holy and effectual calling: Thus Heb. 12.28. we find it taken thus here; for, all the body which doth make full and perfect Christ mystically considered, is here to be understood.  
Which is his body.] Not his natural, but mystical body.  
The fullness.] That is, which maketh him full and complete as he is a head: for a head without a body is maimed; though otherwise such is his perfection and fullness, that he filleth all in all. The sum is. Though God hath set Christ over every creature, yet he hath given him that he should be over his Church as a head, in a more near and communicative power; him I say hath he given to be a head to the whole multitude of believers, who is in dignity and power above every creature. Now as he is a head to the ●niuersity of true believers, so the united multitude of them are as a body mystical to him, ma●ing him full and complete so far forth as he is a head; him I say, in whom dwelleth all fullness, so that he filleth all in all. In the end of the 22. verse, we are to mark first, that Christ is given to be a head to his Church: secondly, the quality of him given to be our head, or of our head that is over all. The Church is described from the mutual respect which it standeth in to Christ, as a head, which is his ●ody. Secondly from the effect of it, to be gathered from those last words, which is the fullness, that is, which maketh full him who filleth all in all.  
Doct. The first thing to be observed is, that Christ is made as a head, having a more near an● communicative sovereignty over believers, then over any other. Look as the King hath a more intimate and amiable superiority and regiment over his Queen then over any other subject, so it is here in Christ our King, whose dominion toward his Church, which is his Queen and spouse, is more amiably tempered and nearly affected, then is his government over any other: This will appear by considering how much nearer and communicative he is to us then to Angels, creatures otherwise most excellent. First, look as the natural head and members are of the self-same special kind for nature, the head standeth of skin, flesh, bones, and so do the members also: thus it is that Christ is one with us, in regard he hath taken the self-same nature with us, standing as well of that which is outward and sensitive, as of that which is inward & intellectual: In this he cometh nearer us than Angels; he took not the nature of Angels, but the seed of Abraham. Hebr. 2.  
Secondly, Christ doth by his sufferings procure for us all blessings spiritual and temporal, maketh a purchase of them with his blood: Now he in his death respected not Angels in like kind; that look as Kings provide many things for their Queens, which they do not for other subjects, so doth Christ for us.  
Thirdly, he doth unite us to himself more nearly than Angels; they are united to him by knowledge and love, such as do come from the power of that understanding and love which they have of their own, from the first creation: but we are united here by knowledge of faith and love; hereafter by glorious light & love, such as Christ himself by his spirit begetteth in us; as the members of the body are united with nerves and sinews, such bands as take their beginning from the head.  
Fourthly, he doth communicate with us that whole life of grace and glory which we have, and shall receive, as the natural members have no sense or motion which floweth not into them from the head: But the Angels have a blessed life; for the substance not coming to them by Christ, considered as a mediator, even that blessed life in which first they were created, that which cometh to them is only an augmentation of happiness: their illumination and their joy being in many regards much increased; they who learn by that they observe in the Church falling out, what do they hear think we by enjoying the presence of God-man, now ascended and glorified? and they who joy in heaven at the conversion of one sinner, how many ways by Christ is their joy enlarged?  
Fiftly, he doth not direct them as he doth us; he doth govern and direct them as a King doth voluntary ready subjects, by an external signification of his will only; but he doth direct and move us, outwardly by signifying his will, inwardly by sending his spirit, which might move us with efficacy to that he showeth, as a natural head doth the members of it.  
Sixtly and lastly, he doth not confirm them as he confirmeth us; for he hath neither gotten by his death for them this grace of perseverance to the end, neither doth he shadow them and follow them with aids outward and inward, as he doth us, left our faith should be prevailed against; they have been no doubt confirmed from the beginning, both by force of their election, & preventing them with actual grace, which made them with effect execute what ever thing it was in which it pleased God to prove their obedience, if they have any confirmation from Christ their King, it is such an one as doth make them strong to subdue evil Angels, or any opposing them in businesses, in which their ministry by Christ is employed, such an one may be gathered, Dan. 10.13.  
Use 1 First then, seeing Christ is given us as a head so nearly and communicatively joined unto us, let us abhor that sacriledgious usurpation which the Pope committeth, while he challengeth us to be head of the Church; That which the scripture doth attribute as proper to Christ, is not to be given to any other: But they distinguish, that the Scripture maketh Christ the principal and invisible head, but this hinders not why there should not be a visible secondary ministerial head. Ans. There needeth not a ministerial head to supply Christ's bodily absence; For as Kings are in body present at Court only, and yet well enough govern their bodies politic; So Christ in regard of his bodily presence in heaven, can well enough rule that part of his body in earth, without the supply of a visible head. Were the Pope a ministerial head, he might do that which the principal, whose room he supplieth as Viceroys do, that in the kingdoms over which they are set, which the Kings might do in their own persons, whose rooms they supply; But the Pope cannot do any inward thing which the head of the Church is to perform. 3. Were there a ministerial head, there should be a Lordlike power over part of the Church out of Christ's person in some other creature; then should there be more Lords than one, contrary to that in 1 Cor. 12.5. There are divisions of ministries, but one Lord. Look as great Lords in earth have in their houses ministries of more & less honour, from the steward to the scullery, but no Lordlike or Master-like power in any beside themselves; so is in Christ and his Church, which is the house of God, wherein he is the Lord, Apostles, others, having more or less honourable services, but no master-like power over the meanest of their fellow-servants.  
Use 2 We see hence the great grace of Christ, who doth so nearly unite himself with us. Kings in earth, the nearer they come to any Subject, the more they show their love; but this is the greatest grace they can show, when they make themselves to become one with any of their subjects: Thus Christ could not show us greater grace then to make us one with himself as a conjugal head, ruling over us.  
We see hence, that we may assure ourselves we shall lack nothing, who have Christ become a head to us, in so near and communicative sort, as this is: There are some official parts in the body, which have that they have, not for themselves only, but for the whole body; Thus the Stomach hath meats, the Liver blood, such is the Head: Now it were an unnatural part for these, to keep that they have to themselves, as for the Liver to keep in all, the blood and not impart it by veins to the rest of the body; so Christ (who can do nothing which doth not beseem him) he having for all of us the fullness of grace and glory, according to that, Psal. 16.2. My good is for the Saints; he cannot but be most ready to communicate with us every thing that is good: only let us renew our faith and repentance, that so we stop not the passage of this spirit from him our head: If the natural head of the natural body be never so full of spirits, if the vessels which convey it, be once obstructed, as in the Palsy, the body than is without sense and motion: We may apply it to ourselves, etc.  
Observe secondly, that he saith, this our head is over all: Whence note, that God of his grace, hath not only given us a head, but such a head, to whom all things are subject; he who must be a saving head to us, there is great need he should be over all: Can he not bind that strong one, and cause him redeliver his possession, how should we be ever set at liberty? Can he not dissolve the work of Satan, swallow up death, create life and quicknance in us, our case were lamentable? This is to be marked; for it is a spur to thanksgiving: It is grace showed a Commonwealth when wanting a head it hath a tolerable one bestowed: But when God doth, as he did by us, give us a King, great before his entertainment amongst us, whose power might the better procure our weal, and secure our peace, this is a double mercy: so it is to give us a head, yea, a head over all, so mighty that we may sleep on each ear, without fear of any enemy.  
Secondly, this doth show us a ground of confidence: What need we fear any creature, who have him that is over every creature? if he be ours, who can be against us? Look as Queens on earth, they fear not subjects displeasure, because they are so nearly united to him who commandeth every subject: so it may be with every true member of the Church, if our unbelieving hearts say not nay.   

Which is the body.] VERSE. 23 Doct. 1 Observe, that as Christ is the head of believers, so they are his body, & every believing soul a member of this body, whereof he is the head. Believers are so said the body, as the body standeth in opposition to the head, not as it includeth the head within the compass of it, accordingly as we use it when we say here lies such a man's body, for here we put body for an essential part of such a man's person, not as opposed to the head, but as including the head with the rest of the members, under the conception of it: But the Church is said to be a body, as the body is distinguished from the head, whose body it is, and ergo, it is so said the body, that Christ who is the head of this body is distinguished from it. Now the multitude of believers are fitly so called; for as in a body are divers members, having their several faculties for the good use of the whole; so in the Church there are divers kinds of members, some taught, some teaching, some governing, some governed, some distributing, yea, every member hath as it were his distinct grace, whereby he may serve to the good of the whole. But for further clearing of this, I will show who are of already, and belonging to this body. Secondly, in what regard every believer may be said a member of the body of Christ: To the first I answer, that those only are his body, who are so joined to him, or are by God's effectual calling so to be joined to him, that they shall find salvation in him: or those who have, or shall proceed by spiritual regeneration from him, and grow up to a perfect man in him, Eph. 5. He is called the head of the Church, and the saviour of his body: As the Church and his body, so his headship and salvation being of equal extent; to which purpose he saith, joh. 6. That it is the will of the Father, that he should not lose any of those who are given him, but that he should both begin and perfect their salvation, even raise them up to life eternal at the last day: Or, this body is the multitude of such as have or shall, in spiritual manner proceed from Christ, and grow up in him: for as all who have descended, and shall descend from the first Adam, are a complete body natural, under Adam the head and root of them, (I take natural, as it may be opposed to Adam's personal body;) so the multitude of those children who are given to this second, Adam, (Lo I and the children whom thou hast given me,) they make up the whole body, whereof Christ, the second Adam, is the head. For though there be virtue in Christ, able to have procured the salvation of others, and though there be a passive capacity in all mankind to be converted by him, upon supposition God would so have determined; yet can he not be said a head of any, but those only whom God hath destinated to convert and bring to salvation by him; as it is in the first Adam, who cannot be said a head of any, but who are and shall in time actually, according to God's determination, be propagated from him, though there wanteth not in Adam and his, both a generative force, and matter passive, of which many others might be engendered, if God had been so pleased to ordain. To the second, the faithful are fitly said a body, in as much as they have convexion with Christ, the spirit which cometh from Christ, uniting itself with them, and so making them one with Christ, that though between us and his body, there is a bodily distance, which is not in the head & members of a body natural, yet the spirit which cometh from him, doth so join us with him, that nothing cometh twixt him and us; that look as the body of the Sun being far distant, nevertheless the light that cometh from it, doth immediately unite itself with our sight; so it is that Christ bodily in heaven, yet the spirit coming from him, doth immediately so join itself with the faithful soul, that it maketh the faithful soul one also with Christ, whose spirit it is.  
2. The same life of grace for kind which is in Christ, is in every faithful soul; as the same sense and motion which is in the head, is for kind in the body also: for look as that fire kindled, is of the same nature with the fire kindling; so this fullness of grace in Christ, is of the same nature with that which it doth in some manner bring forth in us. Lastly, every faithful soul is governed by Christ outwardly and inwardly, as a member of the body by the head; the head doth not only show the foot whether to go, but imparts spirits which stir up the faculty of moving, and so cause it to go. Thus we are outwardly by Christ's words directed, inwardly by his spirit; So many as are Christ's, are lead by the spirit of Christ.  
Use 1 The Use is, first for further Confutation: For if the faithful have none for a head, but they are a body to that person, then surely they have not the Pope for their head, in any property of speech, or they must as properly be said the body of the Pope; yet Papists, who make no doubt to use the other phrase, strain courtesy here, and will not say the Church is the body of the Pope; but they might as well confidently say, this man is father to this child, and yet be afraid to say, this child is son to such a man.  
Use 2 Seeing we are his body, let us not doubt but he hath fellow-feeling with us, and doth so far 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 ache, but the head feeleth?  
Use 3 This doth show us our duty, that we must endeavour to subject ourselves wholly to Christ. If the head would direct one way, and the members take another, what a confusion were this in the natural body? Let us labour to deny our own wills, and lay them down before Christ; as ever we will with comfort call upon him to be a head to us, let us behave ourselves as obedient members to him. Some bend the will of Christ, like a leaden rule, to their own will, and so far they will go in religion as shall humour them, and stand with their pleasure: But let us know that true religion never beginneth, till in preparation of mind we address ourselves to deny and subject our wills to that whatsoever Christ shall signify as his will, out of his word.  
Doct. 2 Observe again, that he saith This body is his fullness, that Christ doth not count himself full and complete, without all his faithful members; Hence it is, that while all Christ's members are gathered, we are said not to be grown up to that age wherein Christ is full, or to the age of the fullness of Christ, Eph. 4.13. For as it hath pleased Christ to make himself a head to us, we may say of him, as Saint Paul saith of the head, 1 Cor. 12. Can the head say to the foot, I have no need of thee? For as the head is not in full perfection, till it have every member, and that in the growth which appertaineth to it; so Christ our head is not complete, till he have all his members, and that in their several perfections belonging to them; even as it is between Kings, who are heads politic, and their people, though for their persons they are never so complete, yet the multitude of their subjects addeth no small glory to them; So it is twixt Christ our King, and us his people.  
Use 1 Which consideration, doth first show us, that none of those who either live knit to Christ only by external profession, yea, none of those, who receive some effects of the spirit, which for a time only abide in them, none of all those who in the end shall hear that sentence, depart from me, were every true parts of Christ's body; for Christ is made the fuller and complete by all his true members, and should be maimed if he lacked one of them: These ergo, belonged to his body, as a wooden leg or glass, doth to the body of a man, or at the most, as a bunching wen, which is more inwardly continued, and hath a kind of life, but it is not quickened as a member of it, and therefore it remaineth the more complete when such are cut off from it.  
Use 2 Is every believing soul a member, making Christ their head more full? This then doth assure us, that Christ will keep us, who are true members of him, and not suffer any thing to separate us from him. Is it not a blemish in the body, wherein one member only is wanting; So Christ should be maimed, if we were any of us lost, who exist in him, as living members of him. Beside, what natural head would part with a member, were it in the power of it still to enjoy it? Wherefore when Christ wanteth no power, we may assure ourselves he wanteth no will to preserve us in that union and communion which as members we have attained with him.  
Use 3 This doth let us see a ground of patience against the contempt to which true Christians are subject in this present World. Men often deem them the refuse and off all of all others; but this may encourage, Christ doth think so honourably of us, that he counteth himself maimed and imperfect without us. If Grace once favour and respect us, we pass not what inferior persons think of us: So should it be here, we should digest disgrace from men more easily, to think that our great God and Saviour hath us in such estimation.  
Observe lastly from this description of Christ, Who filleth all in all, that whatsoever thing is in us as Christians, all of it is from Christ, Colos. 2.10. In him we are complete, filled with all heavenly gifts, which serve to remove evil, or set us in state of blessedness; So Colos. 3.11. Put on the new man, in which Christ is all in all: For look as what ever things are in natural men, are all from the old Adam, as for example; That they are of this complexion, this stature, feature, sex, in regard of their body, that they are of sharp minds, reaching wits, or otherwise, that they are in this Country, in this civil condition, what ever they have according to the fashion of this world which passeth, all is from the first Adam: so look about thee, what ever thing is to be seen in a Christian as a Christian, all is from Christ this second Adam, who filleth all in all. Should we have any thing which we received not from him, we might so far boast in ourselves, Ergo, We have not any thing which is not given us by Christ, that all our rejoicing might be in God through him. He doth furnish us with the whole suit of Grace and glory, that his magnificence might not in the least degree be obscured. For the clearer opening of this point, two things are here to be considered.  
First, What the things are wherewith he filleth us.  
Secondly, how we come to be filled.  
The things are, all that fullness of God, which beginneth in grace, is then perfected in glory when God shall be all in all. More particularly, he doth fill us with righteousness and life; for every thing filleth other with such as itself hath: Now as the first Adam filleth his with sin and death; so the second Adam hath treasured in him righteousness and life for all that are his; therefore he is said, Daniel 9.24. to have taken away sin, and brought to us eternal righteousness; and he is said, 2 Tim. 1.10. to have took away death, and brought to light life and immortality; 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 soul, principally changing it, in the understanding, will and affections of it: which doth also secondarily show itself in the body, both making the outward man more amiable and awful; Wisdom maketh the face to shine, and also subjecting the members of it to itself, so as they become weapons of righteousness, Rom. 6. Even as that cloud of God's presence, first filled the sanctuary, and thence spread itself into the whole house; So the soul, being first filled with all knowledge and goodness, Rom. 15.14. they break out thence, and show themselves in the body, as the outward temple; Know ye not, your bodies are the temples of the holy Ghost? Now the external grace which we receive from Christ, is that whereby we are in this or that state and condition; some teachers, some governors, some taught and governed. Even as the natural force of Adam doth frame the matter of the natural body, one part into an eye, another into a hand, etc. so this is from Christ that the multitude of Gods chosen, who are the matter of his body mystical, some are made members of one kind, some of another, the life of glory is that which we look for from Christ in the heavens, both for substance and circumstance of it. For look as we have, not only from our first parents, a natural life for the substance, both of soul and body, but also all the circumstantial joy, which from times, places, creatures are incident to us: So we shall have in Christ, and from him, not only that glorious light of understanding and love, wherewith we shall love God, now seeing him as he is: not only those glorious endowments of the body, whereby it shall become strong, immortal, glorious, spiritual, but all the circumstantial joy which shall in heaven be incident to our estates now glorified, we shall be filled with it all through him.  
For the second point, how we come to be filled: These three things must be observed. First, that all fullness is in Christ, who hath received it without measure; We have it from him according to the measure of his gift, joh. 1. Eph. 4. As the sun hath fullness of light, in that perfection which doth agree to light; the Moon hath light from the Sun in that measure wherein it is capable; so Christ, the Sun of righteousness, he hath fullness without measure; but the Church, with all her members are filled from him, according to the capacity of them, as members under him.  
We must know by what means we receive our fullness from Christ: To which the answer is by being partakers of Christ himself, we come to be filled with the fullness of grace and glory in him, as by eating and taking the substance of earthly nourishments, we come to have the virtue in them, even to be filled with spirits and blood engendered from them; so in Christ is life, by getting him we come to partake in this life which floweth from him. More particularly, the means by which we come to be made partakers of Christ and so to be filled, they be such means as convey Christ to us, or make us receive him. The first are the word and Sacraments, for as Persons by their words, and by a ring do contract and give themselves fully the one to the other: So doth Christ by his word offering us himself, and by his Sacraments as pledges and tokens convey himself and bestow himself on us. Now we receive him partly by Humility, which doth empty us of ourselves, and make room for him, for poverty and hunger are every where made the forerunners of being filled: partly by Belief which doth feed on him and apply him, partly by walking in Christ, and exercising ourselves spiritually; be filled with the spirit, speaking to yourselves in Psalms, etc. Our walking in Christ maketh him settle and root more and more in us: Now the further he dwelleth in us, the more he filleth us; Beside that, the nature of fire is to burn out further when it is blowed and moved.  
The last thing to be marked is the order and degrees wherein we come to be filled; now Christ doth fill us first in regard of parts at our first Conversion, in as much as he doth give us such grace as doth oppose all sin, and incline us to all obedience, that though we can accomplish nothing as we desire, yet in the inner Man as we are new creatures, we delight in the Law of God: As the frame of an Infant is full for the members, though it is small for quantity; so is the frame of our Grace. Secondly, we are filled with fullness after a sort for the present age of Childhood, in which we now live: thus the Romans are said to be full of goodness and all knowledge; full after a sort for this state of Childhood in which we here live, full in comparison of more imperfect beginnings. Thirdly, lastly. We are absolutely filled with all that fullness which doth belong to us as members of Christ, and that is to be done in heaven hereafter: Look as the first Adam communicateth and filleth his Children with this natural life, so as they are first infants, then ripe for children, than men: So Christ doth gradually impart unto us his members this fullness, which dwelleth in him.  
Use 1 We see then that all fullness is from Christ: how do they then forget themselves who seek righteousness out of him? That befalleth them, they leave the wellhead of all grace and glory, and dig Cisterns which will not hold water.  
Use 2 This doth teach us to come to Christ. Bountiful Lords want none to retain to them, happy is he who may shroud himself under their wings: Shall we not press with reverence to this Lord of Lords, who doth fill all in all with his spiritual blessings, who keepeth an open house, inviteth, Ho, whosoever thirsteth, let him come and drink, yea drink freely the waters of life, and john 7.37. Whosoever cometh to me, I will not cast him forth? Christ may complain as he did sometime with that people of the jews, How oft would I have gathered you, but you would not? So he may say to us, How oft would I have had you, blind, naked, miserable by nature, come to me, that ye might be filled with righteousness and life, but ye have refused? Well, did we know what we are called to, and what we might find in him, than would we come and be suitors to him, john. 4.10. But alas this is hid from our eyes.   
FINIS.   

Faults escaped.  
PAge 73. line 13. read collectively. Page 82. line 27. read parallel. pag. 90. line last, r. an. pag. 92. l 23. r. then God may permit or deliver a sinner to sin, and no sin followeth. p. 112. l. 8. r. in infancy. p. 131. l. 25. leave out nu. p. 136. l. 5. add, are. p. 140. l. 14. r. benediction p. 148. l. 15. r. typified. p. 150. l. 10. r. consectary. p. 163. l 7. add, hath these ends. p 178. l. 22. r. Partus. p. 183. line 1. r. darkness. p. 205. l. 9 r. the Doctors. p 207. l. 31 r. count. p 224 l 3. r. to a head p. 226. l. 2 r. one. p. 227 l. 9 r. successively p. 228. l 6. r. one. p. 228. l. ●2. add, in p. 232. l. 7. r. near. l. 242 l. 32. in the margin, blot out Doct. 2. p. 168. l. 24. blot out, with pravity, and l. 27. r. pronity to sin. p. ●01. l. 5 and 6. r. may not one that hath it. p 311. l 14. r. propounded. p. 338. l. 5. r. for p. 340. l. 15. r. within us his grace. p. 345. l. 4. r. an 355. l. 26. r. preparative. p 357. l. 19 preparation. p 359. l. 2. for the latter (our) r. one. p. 355 l 25. r. preparative. p. 363. l. 26 r resist; That the will of the creator is the necessity of things, on God's decree necessity followeth. But this, etc. p 383 l 1. r. stile. p 384 l: 4. r. much less. p. 402. l. 13. r. ever. p. 3●●. l. 13. Grace once. r. great ones.