*e 
 
\ 
 
 
 M^ v ""nut* 
 
 PRINCETON, N. J. 
 
 Collection of Puritan Literature. 
 
 % 
 
 Division 
 
 Section 
 
 Number 
 
 uiMd 
 
A 
 
 COMMENTARY 
 
 VPON THE FIRST 
 
 Chapter of the Epiftle of 
 
 Saint P a v r< , written to 
 
 the Ephesianj 
 
 - 
 
 WHEREIN, BESIDES 
 the Text fruitfully explained : fame 
 
 principall Conrrouerfies about Pre- 
 ddlination are handled, and diuers 
 Arguments ^Armiaius. 
 .p ' are examined. 
 
 — : 
 
 ByM r Pavl B a YNE^fometime Preacher 
 
 of Gods Word at Saint Andre vves 
 
 in Cambridge. 
 
 PH I L. 2. IJ. J4. 
 
 Worke out your ovpne fduation withfrare Andtrem- 
 hUng. 
 
 For it is God which worketb in you, both to will, And to 
 dee, cf bis good plea furc. 
 
 Printed by T 11 o m a s S n o d h a m 3 for R O B F R T 
 Mylbovrne, and are tobc fold in Pauls Church- 
 yard, at the Signe of the Bcare. 1 61 8. 
 
TO THE RIGHT 
 
 WORSHIPFVLL 
 
 Sir Henry Yelverton Knight, His 
 
 Maicjltes Atturney Gwerall, aH happwejfe 
 ot this lite, and the next. 
 
 Oft refj?effed Sir y l need not cer- 
 tifie yon how [mgular a com- 
 mendation ofgreatnefje it is, to 
 bane goodnejje linked with it ; 
 whether it be that goo dnet -which 
 is Conner J ant tn doing kinde of- 
 pees to the liuing>or to the dead: 
 Nayfurely, that good which is 
 flretchedforth to the lining , infome regards is the in- 
 feriour of the two, as which may eyther in heart or deed 
 he recommenced ; but that which is performed toward 
 the deceafedycan not at all by him that is not>be known ; 
 much leffe can it be any way requited : Or>ely it re- 
 mainesas an high commendation to the lining, that they 
 ftttlexercife alts of Lone and goodnejfe toward fnch as 
 Are departed this prefent life. This I fpeake , Right 
 worfhipfM Sir , to prouokeyou at this time to vouch- 
 fafe the gracious afpetf of your countenance , and your 
 
 ^ 3 worthy 
 
he Epiftle Dedicatory. 
 
 worthy Patronage to thuenfuing Commentary of a god* i 
 ly le *.rned man, now at reft in the Lord. He was once of 
 the fame Cottedge where your Worfhip began to lay the 
 foundation of your ownejludies^andwas not unknown 
 toyourfelfe : In which regards 1 banc made the holder 
 with you, in becomming an humble and earnett fuiter , 
 that you would be pie aj ed of your goodnes tofuffer this 
 Orphane-Treatife to repofe it felfe vnderyour wings; 
 whereof if it fhxtl pleafeyou.Wor thy Sir, (as your many 
 and great affaires will permit,) to readefomepaffage or 
 place, I doubt not butyoufhall meet with matters , which j 
 at once may both profit and dt light you. The Author \ 
 whilefthee liued-, had an indt/pojition and antipathy to i 
 the Frejfe, butfince hts death, diuers learmdmen haue \ 
 prejjed mee , not to concealefome writings of his , which ! 
 came to my hands \ yea, they haue challenged mee, as in- 
 debted to the Church and common good, touching the 
 publication of this part efpeciaUy : Accept therefore , J 
 I pray you, Right Wor/bipfult Sir ; my tendred duty of 
 Dedicating this worke to your name ; which , ifitfhaH I 
 I flcafe you to doe 3 ifhaHrcft exceedingly boundcnto 
 i pray j or the continuance and increafe of aU profperity ' 
 toyo&. from the God who is ntuer wanting to honour 
 i thofe who honour him. 
 
 Your Worfhips ready bounden 
 toallgoodferuices, 
 
 E.C. 
 
c fothe7\e4cfer. 
 
 Otvvkhftanding the worlds 
 complaint, of the forfeit of 
 Bookes (hafty wits being o- 
 uer-forward to vent their vn- 
 ripe and mifhapen conceits^ i 
 yet in al 1 ages there hath been I 
 and will be neceffary vfcs of 
 holy Treatifes, applyable to the varietie of ©cca- 
 fioris of the time jfcecau le men of weaker conceits, 
 cannot fo cafily of themfeiues difecrne how one | 
 truth is inferred from another, and proued by an- 
 other, efpecially when truth is controuerted by 
 men of more fubtile and ftronger wits. Whereup- 
 ob, as Gods truth hath in al! ages beene oppofed 
 in fome branches of it - y fo the diuine propidenee 
 that watcheth ouer the Church, raifed vp (omc to 
 fence the Truth, and make vp the breach : Men 
 gifted proportionally to the time, and as wrtil 
 furnifht to fight Gods battels, as Sathans cham- 
 pions haue beene to (land for him : neither haue 
 any points of Scripture beene more exa&'y difcuC 
 fed , then thofe that haue beene mod lharpely 
 oppiigued, opposition whetting both mens witr, 
 
 and 
 
To the Reader. 
 
 and induftry, and in fcuerall ages, men haue beenc 
 feuerally exercifed. Theancienteft of the fathers 
 had to dcale with them,without (the Pagans,) and 
 cfpecially with proud Heretickes, that made their 
 own conceits the meafureof holy truth, beleeuing 
 no more then they could by reafon comprehend in 
 theartifts of the Trinity, and natures of Chriftj 
 whence they bent their forces that way, and for 
 other matter wrote more fecurely. Not long af- 
 ter, the enemies of grace, and flatterers of nature, 
 ftirred vp Saint <^4ugujlinc to challenge the do- 
 ctrine of Gods predellination and grace, out of 
 their hands,which he did with great fuccefle as fit- 
 ted with grace, learning, and wit, for fuch a con- 
 flift,and no Scriptures arc more faithfully handled 
 by him, then thofe that were wrefted by hisoppo- 
 fites, and fiich as made for the ftrengthning of his 
 jownecaufe. In other writings hee tookc more li- 
 berty. His Schoilers Proffer, FulgMtius> and o- 
 thers intereffed themfelues in the fame quarrell. 
 
 In proceffo of time, men defirous of quiet, and 
 tyred wkhcontrouerfies, began to lay afide the 
 i\uiy of Scriptures, and hearken after an eafier 
 wny of ending ftrife, by the determination of one 
 man, (the Bifhop of Rome) whom vircuaily they 
 | made the whole Church ^ fo the people were (hut 
 vp vnder ignorance and implicite faith, which, 
 pieafed them well, as eafing them of- labour! 
 of fearch , as vpon the fame irkefbmeneffe of! 
 trouble, in the Eafterne parts, they yeelded| 
 to the confufion and abomination ofMahome-l 
 tifme. 
 
 And' 
 
To the Reader. 
 
 And leaft Scholkrs fhoald haue nothing to doc, 
 they were fet to tyc , and vntie Schoole-knots, 
 and fpinne queftions out of their owne braine, in 
 which brabbles they were fo taken vp, that they 
 fleightly looked to other matters \ as for queftions 
 of weight, they were fchooled to refbloe all into 
 thedecifiuefentenceof the fea Apoftolkkej che 
 authoritie of which they bent their wits to ad- 
 uance; yet then Wiftdome found children to iu- 
 ftifie her : for Scriptures that made for authority of 
 Princes, and againft vfiirpation of Popes, were 
 well cleared by Qccm> Marfilius, Pauumtu y and 
 others, as thofe of predeftination a*d grace by A- 
 rimmtnJis t Brddw4rdwe, and their folio wers,againft 
 Peiagianifme then much preuailing. 
 
 At length the Apoftafic of Popery fpread fo far, 
 
 that God in pitty to his poore Church, raifed vp 
 
 men of inuincible cqu rage, vn wearied paine$,and 
 
 great skill in Tongaes and Arts,to free Religion,(d 
 
 deepely inthralled^from whence it is that we haue 
 
 fo many judicious Tra&ates and Commentaries 
 
 in this latter age. And yet will there be necefla- 
 
 ry vfe of further fearch into the Scriptures, as 
 
 newherefiesarife,or old arercuiued,and further 
 
 ftrengthned.The conui&ion of which, is then beft, 
 
 when their crookedneffc is brought to the ftreigbt 
 
 rule of Scriptures to be difcouered. Befides, 
 
 new cxpofuions of Scriptures will be vfefull, in 
 
 | relpeft of new temptations, corruptions in life, 
 
 and cafes of ca&fcience , in which the minde 
 
 will not receiue any fatisfying refolution , but 
 
 from explication and application of Scriptures. 
 
 A Moreouer, 
 
To the Reader. 
 
 I Moreouer, it is not vnprofitable rhac there 
 I Giould be diuers Treatifesof the fame portion of 
 I Scriptures, becaufe the fame truth may be better 
 conucysd to the conceits of fome men by ibme 
 mens handling then others, one man relifhing one 
 mans giics more then anothers. And it is not meete 
 that the glory of Gods goodneiTeand wifedome 
 ffaould be obfeured, which llnneth in the variety 
 of mens gifts, efpecially feeing the depth of Scrip- 
 ture is fuch, that though men had large hearts, as 
 the (and of the feaflborcyet could they not empty 
 out all things contained ; for though themaine 
 principles be not many, yet deduftions, and con- 
 clufions are infinite , and vntill Chrifts fecond 
 comming to iudgement>there will neuer want new 
 occafion of further fcarch, and wading into thefe 
 deepes. 
 
 In all which refpe&s, this Expofttion of this 
 holy man, deferues acceptance of the Church, as 
 fitted to the times, (as the wife Reader will di£ 
 cernc.) He went through the whole Epiftle, but 
 left large notes of no Chapter but this, which in 
 fbme few places are not fo full as could be wi&ed 
 for clearing fome few obfeurities 5 yetthofe that 
 tooke the care of fetting them out, thonght it bet- 
 ter to let them paffc as they are,thcn be ouer bould 
 with another mans worke, in making him fpeake 
 what hee did not, and take them as they be, the 
 greateft (hall finde matter toexercife themfelues in, 
 the meaner matter of (wcete comfort and holyin- 
 ftruftion, & all confeffe that he hath brought fomc 
 light to this excellent portion of Scripture. 
 
 He 
 
To the Reader, 
 
 \ 
 
 He was a man fie for this taske, a man of much 
 communion with God, and acquaintance with his 
 owhc heart, obferuing the daily paffages of his 
 iife,& exercifed rauch with fpirituall confli&s: As 
 I Saint P4«/ in this Epiftle ncucrfccmerh to fatisfie 
 himlelfeinaduancingthe glory of grace, and the 
 vilcneffeof maninhimfeife^Sothisour Paul, had 
 large conceipts of thefe things, a deepe in fight 
 intothq my fiery of Gods grace, and mans cor- 
 ruption j hee could therefore enter further into 
 Pauls ifieaning, hauing recciued a large meafure of 
 Pauls fpirit. He was one that fought no great mat- 
 ters in the world, being taken vpwith comforrs 
 and gricfes,vn:o which the world is a ftranger; one 
 that had nor all his learning out of Bookes j of a 
 fharpe wit, and clearc iudgement : though his me- 
 ditations were of a higher ftrainc then ordinary, 
 yet he had a good dexteritie, furthered by his bue 
 ; to doe good,1n explaining darke points with light- 
 | fomc fimilitudes. His manner of handling qucfti- 
 jonsinthis Chapter is prefTe, and Schoole-like, by 
 Argumentson both fides, Conclusions, and An- 
 fweres, a courfc more futable to this purpofe then j 
 loofe difcourfes. 
 
 In fetting downe the obic&of Gods Predefti- •; 
 nation, hee fucceedes him in opinion, whom hee 
 fucceeded in place $ in which point Diuines accord 
 not, who in all other points doeioyntly agree a- j 
 jgainft the trou biers of the Churches peace, in our 
 neighborCountries-,for fbme would haue man lye ; 
 before God in predcftinatinghim,asinlapfedand I 
 
 A i miferable 
 
To the Reader* 
 
 miferableeftate - y others would haueGod in chat 
 fir ft decree to con frdcr man abflra&ed from fuch 
 refpe&s, and to be conlidered of,as a creature alte- 
 rable, and capable either of happinefle or mifery, 
 and fittobedifpokdofby God, who is Lord of 
 his owne,toany fupernatui'all end $ yet both agree 
 in this. Firft, that there was an eternall reparation 
 of men in Gods purpofe. Secondly, that this firft 
 decree of ftuering man to his ends, is an aft of fo- 
 ueraignty ouer his creature, and altogether inde- 
 pendantofany thing in the creature, as a caufe of 
 it , efpecially in comparatiue reprobation , as 
 why hereie&ed lttdas, and not Peter -■> finne fore- 
 feene cannot be the caufe , becaufe that was 
 common to both, and therefore could be no 
 caufe of feuering. Thirdly, all agree in this, that 
 damnation is an aft of diuine iuftice, which fup- 
 pofeth demerit j and therefore the execution of 
 Gods decree is founded on finne, either of nature, 
 or life, or both. My meaning is not to make the 
 caufe mine, by vnneccflary intermedling^ The 
 worthinefleofthemen on both tides is fiach, that 
 itfhouldraoue men to moderation in their cen- 
 fures either way $ Neither is this queftion of like 
 confequencc with others in this bufineflc, but 
 there is a wide difference betweene this difference 
 and other differences. And one cauieof it, isthe 
 difficulty of vnderftanding ,bow God conceiues 
 thmgs,which differs in the whole kinde from ours, 
 he conceiuing of things, altogether and at once 
 without difcourfe, we one thing after another,and 
 
 by 
 
To the Reader. 
 
 — N 
 
 by another. Our comfort is, that what we cannot 
 fee in the light of nature, and grace, we {hall fee in 
 the light ok ^lcry, in the Vniuerfitie of heauenjbe- 
 fbre which thru, that men flaould in all matters 
 hauethe dime con:eipt of thingscfchi5*nature,is ra- 
 ther to be wiihed for, then to be hoped.That lear- 
 ned Bifiiop,(no w with God,) that vndertooke the 
 defence of M* Perkins, hathlcft to the Church,to- 
 gether with the benefit of his labours, the fbrrow 
 tor his death, the fame of his worth; an example 
 likewife of moderation, who though hee differed 
 from M r Perkins in this point, yet (hewed that he 
 could both afTent in leffer things, and with due re- 
 fped maintaine in greater matters.If we would dif- 
 cerne of differences, cheChurch would be troubled 
 with fewer diflempers J fpeak not as if way were to 
 begiaen to V$rJlian i \zwt\eS& 9 licentious liberty of 
 propkefie; that euery onc,fo fboncas he is bigge of 
 fome new conceipt.ftiould bring forth his abortiuc 
 monfter.for thusthc pillars of Chriftian faithwould 
 foonebe (haken, and the Church of God, which 
 is a houfe of order, would become a Babel!, a houfc 
 of confufion. The dolcfuil iffues of which pre- 
 tended liberty, we fee in PelsniajTranfiluanh, and 
 in countries neercr hand. We are much toblefle 
 God for the Kings Maieftics fhmenefTethis \v\y y 
 vntowhofe open appearing in thefe matters, and 
 to the vigiiancieof fome in place, we owe our 
 freedome from that fehifme, that troubledi our 
 neighbours. 
 
 Butfordiuerfity of apprehenfions of matters 
 
 A 3 farre 
 
T 
 
 To the Reader. 
 
 farrc remote from the foundation ; thefc may 
 ftand with publike and perfonall peace. I will 
 keepe the Reader no longer from theTreatifei the 
 blcfflng of heauen goe with it, that through the 
 good done by it, much thankefgiuing may be to 
 God, in the Church, Amen. 
 
 Graysjnne* 
 
 K. S is 15. 
 

 &. 
 
 The Dodtrines gathered out of 
 
 this Commentary ,vpon thefirft 
 Chapter of the Ephejians. 
 
 Vcrfc i. 
 
 1 \Al*itt €rs *n*Jl inculcate to themfelueSj dnd to Do&, 
 JV1 tbofe with -whom they hdue to dcalcjhdt their 
 
 cdllingk firom God. 
 
 2 Thequdlhy of theperfon that brings the matter of 
 this Epijile to <vs % it that hee it dn ^mbdffador of 
 Chrifi. 
 
 3 Wee mufi account it ourgreatefi dignity that wee be- 
 longteChrtft. 
 
 4 nit the will of God that doth dfiigne to vs ourfeue- 
 rail callings. 
 
 5 All the members of the vifible Church dre to be 
 Saints, 
 
 6 In the mo(l wicked places, Qodgdthereih dnd mtin- 
 taineth hit people. 
 
 7 It is faith in Chrifl alone with makcth men Saints. 
 
 Verfe 2. 
 
 1 It is the duty ofchrifls Minifterstobleffe the faith- Do&. 
 full children of the churchy as in the name of God. ! 
 
 2 The nsoft holy and iujlified perfons haue need of\ 
 grace. 
 
 3 The moft excellent thing to be fought for aboue all o- 
 
 A 4 ther. 
 
The Do&rines of this Treatife. 
 
 Doft. 
 
 Do&. 
 
 fit her, isthefauour of God , that bis Grace maybe 
 wit If <vs. 
 
 4 Trite peace is a mofifingular blefiing. 
 
 5 Al true peace is that which is bred in <vsfrm the 
 knowledge of Gods lorn toward vs. 
 
 6 God our Father, and the Lor die fm Cbrifl, are the 
 authors of true peace. 
 
 Verfe 3. 
 
 1 A good heart wuft be ready on confideration of Gods 
 benefits to break e forth intofraifes. 
 
 2 Entry chriflian heart is tomagnifieGod, in that bee 
 hathbeene the God ofchrifi our Lord* 
 
 3 Tbefenfe and knowledge of Gods blefiing vs , is it 
 which maketh Godblefie vs agme. 
 
 4 Our beauenly Father blejfeth all his children. 
 
 5 Thefaitkfm ones, and fantfifiedy are they who are 
 bleffed of the Father. 
 
 6 Spirit uatl benefits make the regenerate man thankc- 
 full. 
 
 7 AE our blefiings aregizw vs in the heauens. 
 
 8 God dealeth liberal) with his children y gimng them 
 all kinde offpiritmll biefiings. 
 
 9 Wee come to be bleffed in and through chriftour \ 
 Lord. 
 
 Verfe 4. 
 1 Our Election is a blefimg worthy at thankefulnejfe. 
 1 ike Elecl are fitch who haue true faith and holi- 
 
 neffe. 
 3 The grace of Election beginneth with Chrijt, anddifi 
 
 cendethtovsinhim. 
 
 4G'* 
 
The Doctrines of this -Treatife. 
 
 4 Gods hue borne vs in Cbrift , is not ofyefterday } but \ 
 kef or: *& worlds. 
 
 5 God hath of Grace ebofen *vs to the fupcrnaturaH 
 life. 
 
 i God hith not inly cbofen <vs to this lifejbut to the per- 
 fection of it. 
 
 7 God hith of grace tike* <vs to this lift, that wet fall 
 Hue in his glorious pre fence. 
 
 Vcrfe5. 
 
 i God doth firf hue <vs to life, before the manes brin- '. 
 ging *vs t§ life Are decreed. 
 
 2 God huh not onelj ebojenfome , bat ordained ojfe- 
 IfuaU meancs^ which Jba& woft infallibly bringthem 
 to the end which they are chojen. 
 
 3 Such we may fay are fredeftinated 7 who base belie- 
 ucdi and arefanffified. 
 
 4 God hash determined before all worlds to bring kjs to 
 this, that we jhottldbc his adopted children. 
 
 5 The Ufe which God hath ordained by nteancs prep** 
 red to bring <vs <vnto> is a lift comming immediately 
 from his grace. 
 
 6 God out of his meere good will doth determine both 
 the end and all the weaves by which hee will bring vs 
 to the end. 
 
 Verfc& 
 
 1 jill the Lord did from eternity intend about mat, 
 hath no end but his owne glory. 
 
 2 God doth generally intend the praife of his grace , in 
 allfuch who arcprcdejtinated by him. 
 
 3 7 he attributes of God are his ejentiall glory. 
 
 4 That 
 
 Doft. 
 
 Do<2. 
 
TheDo&rinesofthis Treatife. 
 
 Do&. 
 
 Doft. 
 
 Doft. 
 
 4 That grace which i# time doth worke aUgood things 
 for <vs , is the fame which before aH time did fur - 
 fofethemtovs. 
 
 j The grace of God d$th bring *vs toreceiuefauour and 
 grace, in and through his beloucd. 
 
 Verft7. 
 
 i InChriHtsto be found deliuerancefrom a&fp'tri- 
 
 tuall thraldome. 
 a Attofas are by nature no better then in affirituaH 
 
 caftiuiiy. 
 
 3 Wee haue deliuerancefrom our fpirituall thraldome 
 by Chrilt. 
 
 4 That by which we are ranfomed and redeemed , is 
 the bloud efChrif. 
 
 5 To haue our finne forgiuen, is to be redeemed andfet 
 free from all euill. 
 
 6 Ettery belieuer in Chriji receiuethforgiuenejfe of his 
 Jinnes. 
 
 7 God from his rich grace giueth <vs far don ofjinne. 
 
 % Vcrfe8. 
 i God giueth pardon ofjinne to none ? to whom hee 
 firjl hath not giaen wifedome and understan- 
 ding. 
 
 2 True wifedome and vnderjlandiftg are gifts of Gods 
 grace in Chrift lejus. 
 
 3 God doth giue wifedome an dander ft andingflenti- 
 fully to vs> whofejinnes he for giueth. 
 
 Verfc 9. 
 1 Godworkethfauing wifedome in none in whom hee 
 ofenet h] 
 
The Dofrrines of this Trcatife. j 
 
 opencthnotthedoftrineofwifedome, theGoJpcQ, of 
 faluation. 
 
 2 The do Brine of our faluation through chrifi Is 4 hid- 
 denfecrecie. 
 
 3 the reafon why God reuealeth or opencth the Go/peU 
 to any y is his meere gracious fleafure within him- 
 felfe. 
 
 Vcrfc 10. 
 
 1 God hath fet feafons wherein hee will accomplijh aU Do&. 
 his purpofedwii. 
 
 2 God by opening vs the Gejpetl doth bring <vs his 
 Chriji. 
 
 3 Whofoeuer haue him> orjball be gathered to Chrift % 
 they are brought to him by opening the Go/pell. 
 
 4 Wee are gathered together asjellow-members each 
 with other in Chrift. 
 
 Verfeu. 
 
 1 Bcingin Chrifi wee finde not finely righteoufnejfe in : Do&. 
 
 him> but life euerlajling. 
 a The way to finde our [ekes pre defiinate before a% 
 
 worlds, is to finde that we are called, iujlified> fan- 
 
 fiified. 
 
 3 Euery thing which commeth abontyts Gods ejfeffuatt 
 working. 
 
 4 What God worketh or wiileth, hee doth it with coun- 
 fed. 
 
 5 What Godwitleth once> that he ejfetfuaSy worketh. 
 
 Vcrfe 12. 
 I To be brought to faith before others, is 4 prerogatiue 
 
 which 
 
 Doft. 
 
The Do&rines of this Treatife, 
 
 Do&. 
 
 Doa. 
 
 Doffl. 
 
 which per 'fans fo called haue about others. 
 2 The end ofa!i our benefit? weattaine in Cbrift # this, 
 tbak wemayfet out his glorious grace andmercy to- 
 ward vs. 
 
 Verfi 1 3. 
 
 1 God by our hearing his Word* doth bring <vsto be 
 partakers in bisfpirh. 
 
 2 Tbeivordoftbe Gofpeiis that which being beard, 
 bringcth *vishc quickriwgfpirit. 
 
 3 JH Gods prosifies made in Chrijljire true andftith- 
 full. 
 
 4 It is not enough to hear e , but wee mufl believe be- 
 fore wee can be partakers of the good fpirit of 
 
 Cbrifl. 
 
 5 The faithfull are as it were by feale confirmed touch- 
 ing their faluation and j till redemption , 
 
 6 The holyfftrit , and the graces of the ftirit are the 
 feale ajfuring our redemption. 
 
 Verfe 14. 
 
 1 Theftirh doth not oncly as a feale y but as an earneji 
 penny giuen vsjrom Sodjonfirme <vnto w our hea- 
 ueriy inheritance* 
 
 2 The fpirit abidethwith'vs as a pledge confirming itf, 
 till our full redemption. 
 
 3 Heere below the faithful feele not themfelues fully 
 delivered. 
 
 Verfe 1 j. 
 1 Minifiersmufi labour to know how grace goeth for- 
 ward i» thofe with whom they haw to deale. 
 
 1 The 
 
The Dockines of this Treatife, 
 
 ! 2 The Ephefians faith is occupied abo^t the Lord Icfut 
 
 Cbriji. 
 | 3 Faith and loue are neuer dtfioyned H but goe each in 
 
 band one with another. 
 i 4 The lone of true heleeuers isfet on the Saints ,yea on 
 
 aU the Saints. 
 
 Verfeid. 
 
 1 The grace of "God in others mufl moue chriflians , e- Do&i 
 fpecialty Miniflers to be thankefuH to God. 
 
 2 Chriflians are to helpe each other with prayer > efpe- 
 cially Miniflers thetr con tier ted people. 
 
 \ Wemttfi with per fetter ance follow God in thofe things 
 weeprayfor. 
 
 Verfe 17. 
 
 1 We mujlfo conjider God , when wee come to him in Doft. 
 prayer \ as that we may fee him in the things wee de- 
 fir e. 
 
 2 Euen true beleeuers haue great want of heauenly wif J 
 dome. 
 
 3 We haue neede not onely ofwifedome whereby to <vn- 
 derjlandybut of light mantfefting the fptritmtl things 
 which are to be <vnder flood of *vs. 
 
 4 It is euen God by thefpirit ofcbrifl, whoworketh in 
 vsall true wife dome. 
 
 5 To grow <vp in the acknowledging ofchrifl r is the 
 way to attaine the more full meafure of thefpirit in 
 euery kinde. 
 
 VerfeiS. 
 I They whofe fpirituall light is rejfared, haue necdflill Do&. 
 
 to 
 
The Do&rines of this Treatife. 
 
 Doft. 
 
 Doft. 
 
 Doa. 
 
 to depend on God> that their eyes may be further and 
 further inlightned by him. 
 
 2 Euen true belieuers know net atjirjl } in any mea- 
 fnre> thofe heps, which Are kept in heauenfor them. 
 
 3 There is no grounded hope , but onely offuch things 
 a4 God hath called us to obtains 
 
 4 The inheritance kept for <vs is abundantly gUrious. 
 
 j The Saints are they to whom belongeth the heauenly 
 inheritance. 
 
 Verie ip. 
 i Gods belieuing children know net at firfl any thing 
 
 clear ely the great power of God which worketh in 
 
 them. 
 z They in whom the power of God worketb , are true 
 
 belieuers. 
 ^ It is the effectual working of Gods almighty power , 
 
 which bringeth us to beleeue. 
 
 Verfe io. 
 i The Jelfe fame power put forth in raifingChrifi our 
 head, is that lingular power which ratfahus. 
 
 2 God doth leade his dear e fir children to the depth of 
 wfenes, before he fend reliefe. 
 
 3 God neuerfo leaueth his 7 but that hee findeth falua- 
 tion in due time. 
 
 4 God doth make the abafemmt of his children be the 
 forerunners of their greatejl glory* 
 
 Verfe a i . 
 i Our Sauiour Chrijl m man, is taken to haueprero' 
 
 gatiue before euery other creature. 
 
 2 Chrifi 
 
The Doarines of thisTreatife. 
 
 2 Cbrift not onely as God, but as man al jo, hath power ' 
 oner euery creature. 
 
 3 Cbrijl ts crowned with glory at Gods right bund be- \ 
 fore and aboue atl things. 
 
 4 There is a world to come, in which Chrijl and thofe I 
 who are Chrijl f,Jhall r eigne for euer. 
 
 Vcrfc 22. 
 
 I Chrijl U made as a head , hatting a more ncere and 
 communicative foueraigmy oner beleeuers, then oner 
 any ft her. 
 
 i God of his grace hath not onely giuen vs a head> but 
 Jkcb a head to whom all things arcjubicct. 
 
 Doft, 
 
 Vcrfeig. 
 I As Cbrift is the head of beleeuers, fo they are his bo- 1 n - 
 
 dy, and euery beleeuing Joule a member ofthu body, 
 
 whereof he is the head, 
 i chrijl doth not count himfelfefuJl and com fie ate, \ 
 
 without aU his faith/ull members. 
 3 What foeuer thing is in vs as Christians, all of it is 
 
 from Chrijl. 
 
 EINIS, 
 

I « 
 
 MENTARY 
 
 VPON THE FIRST 
 Chapter of the Epiftle of 
 
 S\ P a v l to the Ephefam. 
 
 G h a p. i. Ve *. I. 
 
 P a v e, an Apoftlc oflefa chrifl, ty the witt of 
 God, to the Saints which are at Rfhefm, and to 
 the faithful in Chrijl lefus. 
 
 E F O R E the words be en- 
 tred, it is fit to prxmife fomc 
 few words concerning, i.the 
 Occafion, 2. the Scope, and 
 3 . the Method of this Epiftle. 
 Firft, the Occafion was the 
 ftate of the Church, forefeene 
 by ?ari\\j.tft ao. it being the care of a faithful! 
 Teacher to prouide that the things hee hath plan- 
 ted may fland , and take encreafe after his depar- 
 ture , 1 PctA.x 5. 2. The Scope is to teach them 
 the Do&rine of Gods moft ncS grace, and to 
 
 B ftirre 
 
Ephtjians, Chap, u Ve r.i . 
 
 ftirre them vp to euery good duty,in way of thank- 
 fulneffe. The parts of the Epiftle are three. i.The 
 Pre ( ace,in the two firft verfes. 2. The Matter or 
 fabftance of the Epiftle, which reacheth from the 
 3 . verfe , to the 21 • of the fixe Chapter. 3. The 
 Conclusion, thence to the end. In the Preface 3. 
 things are contained. 1 .The Authors name,who is 
 defenbed by his office, <<* Afosile y which is further 
 amplified \ firft,from the peribn to whom hee ap- 
 pertained, or for whom he was imployed: fecond- 
 ly,from the efficient caufe by which hee was made 
 an Apoftle , the will of God: This anfwereth to our 
 fubferiptions, for we write our owne names vnder 
 our letters. 2. The names of the perfons to whom 
 he writeth, who are firft propounded more briefly, 
 with the place they were at. Saints at Efbefa $ Se- 
 condly, it is expounded more clearely whom hee 
 meancth by Saints, not fuch as are written in the 
 Popes Kalendar,hauing Diuine honor done them, 
 but fiich as are faithful! in Chrift. Againe,thefe 
 words may feeme to lay downe perfons, firft,more 
 fpecially , as the Saints at this place ^ fecondly, 
 more indefinitely and generally , as true bcleeuers 
 on Chrift euery where - y but the note of quantity 
 wantethto make this fence : for Paul would haue 
 fpoken in this manner , To the Saints at Epbefa, 
 and to all that beleeueon Chrift , if this had beene 
 his meaning, as 1 Corin.i. This part of the Preface 
 anfwereth to ourfuperfcriptions wherewith wee 
 endorfe our letters ; for on the backc of our letters 
 we vfe to expreffe the name of our friend to whom 
 they arc dire&ed. The third thing in this Preface 
 
 is 
 
Ver.i. Ej>/><r/4«f,Chap.i 
 
 I 3 
 
 is his Griutation.Thc wordsof this vcrfc ncedingno 
 further explication, we will note out the chicfe in • q) 9 [hines of 
 ftruftions, which offer themfdues to our obferua- the i. verfc. 
 tion, and fo paflc on to the fecond Verfe. 
 
 Firft,that?^/doth vfeto fet forth his calling, Dotfi* 
 before hee cntereth his matter with them , it doth 
 teach that Miniftcrs mull inculcate to themfclues , 
 and fuch as they haue to deale with, their callings 
 from God. S.Paul doth not text this foorth in the 
 forefront of euery Epiftle ; Paid, Afcr*wt efcbrijl: 
 P Allien Apojllc ofchrift) but that he found it a fit 
 thing to be propofed.both for his own fake>& theirs 
 with whom hee had to doe : Eucn as Ciaill Magi- 
 ftrates do giue out their Writs in the Kings name, 
 with mention of the Office they beare vnder him , 
 to the end that due refpeft might be giuen him of 
 the fubie&.-So this great Church-officer doth men- 
 tion what place hee held vnder Chrift the King of 
 his Church,that the things deliuered by him might 
 be accordingly receiued: In a word,this is good for I 
 the Minifter himfelfe, & for the people : How can %eaf<m i. 
 he fpeake the words of God, as the mouth of God, 1 
 with roierence and all authority, if he confider not j 
 that God hath commended to him this peece of fcr- 
 uice? 2.The Miniftry is a worke (o weighty, that no -pott.t ♦ 
 man of himfelfe is fufficient for it : Now what can 
 more allure me that I ihali be made able, then to 
 lookeat God, who hath called me to fuch an office? 
 Princes call not their Subie&s to any feruice , but 
 that they fee themfurniibed with things requifite. ' 
 ^.Laftly, whereas the difficulties and enmities jZ)*#. 3, 
 which encounter faithful! Minifters are many; 
 
 B 1 how 
 
Epbefans>€,hz$.i. 
 
 Ver.i. 
 
 how could they lookcto be fiiieldcdagainftall, 
 but by holding their eyes on bim who hach called 
 them I For people this is behoofefull , for it ma- 
 keth them fan&ifie God in hearing, vvhi'e they 
 looke not (o much at man, as at God teaching by 
 man,^#* 10-33- l TheJA.i^. a, Itmaketh them 
 obey thofe that are ouer them, when they haue 
 confciencc of this, that God hath (ent them : as a 
 /eruant,whcn hee thinketh his Lord or Lady hath 
 fent any to him, doth readily doe that hee is com- 
 manded. 
 
 ?ft m The Vfe of which is to ftirre vp Miniflers wife- 
 
 ly to teach this, and lay it as a foundation : People 
 likevvih mutt willingly hear ir^for,co acknowledge 
 Gods call in fuch as minifter to them, is their great 
 aduantage. When weharpe on this firing any thing 
 much , then people tbinke u a (pice of Pride and 
 vaine-glory in vs, comming ont.y from hence that 
 we tbinke our feluesnot enough re/jpeftci ^ thus 
 Paul himfeife might haue been mifconftrued: vV hat 
 nothing but Paul an Apotliqcannot /Whaue the 1 
 office of A pottle, but all the towne muft be of! 
 Counfell? But as S. Paul teared not to prefixe 
 this, howfoeuer hiscuftome might be depraued^fo 
 muft we immitate the fame ,in prudent propofing 
 the Miniflry we haue receiued from God , though 
 euiil minded men milinterpret the fad, to their 
 owne deftru&ion. 
 
 Dott.i, Paulm dpeftle. Obferue more particularly, firft 
 
 the quality and degree of him, whobringeth the 
 Do&rine of this Epiftle to vs; He is sin Apoftle , ! 
 one of the highsft degree, an Embaflkdor of State,]' 
 
 fentj 
 
Ver.i. 
 
 Epbefians, Chap, 
 
 Priuiledgesof 
 an Apoftle, J. 
 
 fent from Chrift, for (b the word fignifieth. Looks [ 
 as Kingshaue their fuperiour and inferiour Magi- \ 
 (traces, from the Chancellor, to the Conftable i fo 
 Chrift,the glorious King of his Church,hath diuers 
 orders of Minifters; the order of Apoftles being 
 fupreame, and mod excellent aboue any other, 
 Epbef.^. And looke as Kings difpatch Lords Em- 
 bafladours into other Countries, concerning 
 important bufinefle; fo the Lord Iefus, now a- 
 bout to afcend, did fend forth his twelue Apo- 
 ftIes,topublifli the Charter of the world, euen for- 
 giuenefleof finnes, and free acceptance to life e- 
 ternall, to all fuch as would take their pardon 
 forth, by a liuely beleefe. Many were the priui- 
 ledges of . thefe Apoftles. i.They were immedi- 
 ately, no perfon comming betweene, defigned by 
 Chrift. 2. They were infallibly afflfted, fo that in 
 their office of teaching,whether byword of mouth, 
 or writing, they could not crre. 3. Their commit 
 fion was vniuerfall , throughout all Nations, 
 though the vfuall exercife thereof, was limited 
 and determined by Chrift>doubtlefTe for the grea- 
 ter edification of the Church. 4. They could giue 
 by impofition of hands , the gifts of the holy 
 Ghoft, which Simon Magus would haue redeemed. 
 5.They were eye witneffes of Chrift, and few him 
 ordinarily, and miraculoufly in the fklh,as Paul. 
 That therefore a perfon of fuch quality , doth 
 bring vs thefe things; muftftirrevs vpto feeke 
 into them , and entertaine then?! accordingly. 
 Should the King fend his minde by themeaneft 
 mefTenger, we would receiue it dutifully * but if 
 B 3 my 
 
 GaU, 
 
 ie. 
 
Epbe/ianS} Chap. 
 
 V ER.f. 
 
 my Lord Chancellour, or fome great ftatef-man 
 {hould in perfon publifb his pleafure, we would 
 attend it more reuerently. The Atheifme of thefe 
 times is much to be lamented: Our fuperftitiou* 
 anceftors,ifthe Popes Nuncio or Legate came a- 
 mongftthem, bringing the Popes bleffing, indul- 
 gences, reliques , fuch wares as were the mocke 
 of the world* Oh how were they receiued, how 
 were their commodities (if I may fo call them) en- 
 tertained ? But our Atheifme isfuch, that we let 
 thefe things lye by ; many of vs not asking after, 
 nor vouchfating to reade with deuotion thefe 
 things which the true Legates of Iefus Chrift 
 haue brought vnto vs, and left publiflied for our 
 fakes. 
 Secondly. We fee hence the firmenefle ofall thofe 
 things deliuered in this Epiftle; for, it was not lb 
 much the Apoftle, as God in him , w^k> indited 
 thefe things : As when a leflfon is founded forth 
 vponaninftrument, it is not fo much the inftru? 
 ment, as his who playeth vpon it : So here, I 
 Preach not my felfe, but Chrift the Lord; an Apo- 
 ftle of chrift^ that is,an Apoftle,whom Chrift doth 
 takeandowneas his Apoftle; who is imployed 
 about him,2 Cor.q. And indeede, this phrafe doth 
 import his being made by Chrift, rather then in- 
 clude it^and therefore, 1 7Vw.i,w.i.heis£aid an A- 
 poftle ofChrift, by thecommandement of Chrift; 
 where an Apoftle of Chrift is an Apoftle pertaining 
 to Chrift, now poffefled of him, and imployed a- 
 bout him> hauing beene aduanced to this place by 
 theordinationof God and Chrift. 
 
 Now 
 
V e r.i • Ephefians, Chap.i . 
 
 Now Pauls fad holding out this as his glory , that Deft. 
 he was Chrifts Apoftle,doth teach vs ^ that we are 
 to account it our greateft dignity, that we belong 
 to Chrift. We fee in earthly feruiters, their glory is 
 fo much the greater, by how much their Lords 
 and matters are in greater prareminencie : Hence it 
 is that we fuefor the cloath of Noble perfons,efpe- 
 ally, who are great fauourites with the King : We 
 fee it fo, and not without reafon ; for it is a matter ^afift. 
 of countenance, of prote&ion ; yea, if they be in 
 good place about them, of great emolument : But 
 hew much more glorious is this, to retaine to the 
 king of glory, and that not as a common feruitor, 
 but in fome fpeciall place, very neere him ? What 
 greater honour had Mofes, K^ibrabam> DamdjAim 
 that Gods name was called on them * Abraham 
 the friend of God,A/*y*f my feruant,D^/W,oA how 
 thyferuant Uueth thy flame** PfaL l ip. 
 
 Againe, our duety that we owe to the name of yfe u 
 our God, doth require, that we (bould truely con- 
 fefle this, and boaft of it,as our higheft preferment, 
 that he hath made vs his feruants. Let vs therefore 
 who are Chriftians, reioyce and triumph in this, 
 that Chrift hath taken vs into his feruice. Men that 
 belong to great perfons, will beare themfelues 
 ftouton it, and count it the height of their good 
 fortunes ; yet who feeth not, that vnthankeful- 
 neffe creepeth into Noble breafts, or there could 
 not be found a young Courtier, and an old beg- 
 gar? What (hall be ourfinne,if we hold not vpour 
 heads with holy gladnefle of heart, that we are in- 
 tertained by fuch a Lord, who is faithfull, whofe 
 i " B 4 : largefle 
 
 
s 
 
 fT»- 
 
 Dott.^ 
 
 \ 
 
 EpbefiansyChaf. 
 
 i. 
 
 Ver.i. 
 
 ^i^i^ue^abou^Uhcartcan thinke, to his 
 
 ^StftSffl rebuke fuch white hearted 
 Ghriftians, who are attiamed of their Mafter, and 
 workehee fetteth them ******* P^jJ^i 
 ones, be in prefence, who ftmnke in, and are, 
 afraid to be knowne whofe men they are : How 
 fa re would thefe haue beene in the times of thofe ( 
 MChriftians.fofullof P erfecuuon Should our 
 Lantsferuevsthus, we would pull their cloath 
 ouer their eares, and fend them packing. 
 
 ZAcctrdmt'QdsmH.-] Obferue hence, that 
 iti^rSfGod which doth afflgneto vs our 
 feuJill cillingsifor the Apoftle doth acknowledge 
 K^K things': « Jhe Provence 
 Secondly.Thcfreegrace of God. Quill men will 
 fctforththewifdomeandbountifulnesoftheirbe. 
 
 nefadorsithofe that rife by the Kmgs fauour rom 
 ;ncplacetoanother,oh how they wilextoll his 
 PrinLlike clemencie : So this heauenly minde of 
 he Apoftle, euerywhere^affeded with the fiec 
 
 eraceof God, whodidaffignetohim fucha high 
 calling as this was : the truth is, it is Gods prom- 
 deSandgoodnefle, which doe defignevs to e- 
 u ? ailing,^!- 15. Euen from brothers 
 wombe, did God fet him a part, ler. 1.5. Before he 
 wasborne,didGod decree him a Prophet, yea,the 
 SmiththatblowethinthecoalestheLordcreatcth 
 
 hhn Efo U-i<5- No wife man doth make a thing, 
 bmbeSoweththe ends to which he will vfe ,t, 
 much leffe doth the Lord make any of vs, but he 
 STowtth to what ends hewill imploy v*ud looke 
 
 clS 
 
V ER .i« 
 
 EphefiansjZhaip* 
 
 i. 
 
 as a wife gouerrior in the family/ettcth one to this 
 worke, in this place, a fecond to another, in a di- 
 uerfe place i fo doth the Lord in this world,which 
 is a peece'of his houlhold. 
 
 Wemuft therfore hence be ftirred vp to acknow- 1 Vfe i. 
 ledge the grace of God to vs, and prouidcnce ouer 
 vs : If it rcacheth to the haires of our head, much 
 more to fo great a benefit, as the allotting of our . 
 callings is.Yeajt muftbe a ground of contentation - vfe 2. 
 in euery ftate of lifc,& of letled perfeuering in fueh | 
 callings in which we haue beene trained, remem- 
 bringthat who lb changeth his place vnaduifediy,is 
 like a Bird now from her neaft, who may be well 
 weather-beaten before (he returne:Yet when God 
 doth orderly leade vs to more free and com- 
 fortable conditions, wee are rather to vfe them, 
 1 Cor. j ai< 
 
 Saints at Ephcfa.~] From this,thac he calleth the J Z><?#.$, 
 members of this Church Saints; Qbferue, that all 
 the members of the vifible Church,are to be Saints. 
 A Saint is inwardly a Saint, or by outward profef 
 fion : Now Saint Paul was not ignorant,that there 
 were bad fi(b,as well as good , ChafFe, as well as 
 Wheate , in this vifible Church ^ neuertheleffe, 
 he doth well call them Saints : Firft; Becaule they %eafw 1 
 were all by outward profeffion fb,yea,and confor- 
 mitie, for ought wee know : Secondly ; Becaufej ^eafom, 
 there were many true Saints : Now the better part, 
 not the bigger, 'giueth the denomination* Wine 
 and water is called wine* -Gold and SiluerOare 
 vnfined,is called gold and iiiuer, though yet much | 
 droflebcintermedled withit.Lookhowaciuil ver- j 
 
 tUOU'J I 
 
10 
 
 EpbeJians,Chsq>. 
 
 Ver, 
 
 tuous map doth not like to haue in his houfe vnci- 
 uill rake-fli irnesifo the moft holy God will not al- 
 low any in his family, openly vnholy : Like mafter, 
 like man, at leaft in outward conformities and 
 iookc as no man can thinke well to haue Swine in 
 his houfe, or Dogs and Swine come to bourd with 
 the reft of his family* So here, open linners, who 
 after their names giuen to Chritt, returne to their 
 vomit, they haue no allowance from God to be in 
 his houfehold : When wee fee it otherwife, it is 
 through finfull negleftofdue eenfures, and fuch 
 as haue the power of them fhall anfwere it. But 
 here the Brownifts muft beanfwered, who reafon 
 thus* Entry true vifihle church ft andeth of vifible 
 Saints-, Our Churches fiandeth not of vifible Stints j 
 Ergo, They Are not true, and by confequent to be fe- 
 derated from. The propolltion hath a xiouble 
 fenfe : Firft,euery true Church hath in it fome vifi- 
 ble Saints, thus it is true,- but then the fecond 
 part of the reafon is falfe * ours haue in them no 
 viiible Saints. The fecond fenfe is, euery true vi- 
 fible Church ftarideth, or hath in it onely vifible 
 Siints, b andeth incirely of thefe, no others any 
 way intermingled : Now if one vnderftand this de 
 mre y viz>.of what kind of perfons theChurch (hould 
 ftand, it is true * but if it be vnderftood of that 
 which through iniquity of fome men, falleth out 
 in the Church, then it is falfe ; For, the Church of 
 Corinth was a true vifible Church, while the ince- 
 ftuous perfbn remained vncaft forth, though he 
 was of right to haue beene excommunicate: And 
 how abfurd is it that one finner, by the negligence 
 
 of 
 
Ver.f. 
 
 Ephejiansi Chap, 
 
 of fomevncaft forth, (hould degrade a thou (and 
 from the dignity of a Church ? 
 
 This Doftrine then, thar the members of the 
 
 j Church are to be Saints, doth let vs fee the feare- 
 
 j full eftate of many amongftvs, who like as they 
 
 i tell of Halifax Nuts, which are all fhels,no kernels; 
 
 | Co thefe profefle themfelues Saints, but their igno- 
 
 j ranee, their idle courfes, their riots, their blafphe- 
 
 rnies, proclaime that there is nothing within which 
 
 belongethtoa Saint. Nay ,many will notfticke to 
 
 profefle they are none of the holy brother-hood,to 
 
 ieftatfiich as indeauour toholineflej faying,that 
 
 young Saints , prone old dituls : It is a wonder that 
 
 fuch hellifh owles dare flye in the funfhine of fb 
 
 Chriftian 3 profelfion as is made amongft vs. 
 
 This letteth vs fee what we muft endeauour to, 
 euen that weprofefle.We hate in ciuil matters,that 
 any fhould take vpon him thathe is not feenein, 
 we count it a grofle kinde of counterfeiting : Let 
 vs take heede of taking on vs to be members of 
 Gods Church, and Saints , when we haue no care 
 to know God, and get our hearts cleanfed from 
 all the filthy iinfull corruptions that raigne in 
 them : The rather let vsdoe' it,for our pride, cou*- 
 toufnefle,iniuftice, drunken fenfualities , they are 
 double iniquities, and make vs more abhcminable 
 then Turkes,and heathens. Whether is it more o- 
 dious for a (ingle Maide,or maried Wife, to liue in 
 vn clean neffe I it is naught in both, butmoft lewd 
 in the latter j (he doth not onely defile her body, 
 but violate her faith, which (he hath giuen to man, 
 and that in fight ofGod:Thus for vs who profefle 
 
 our 
 
 II 
 
 /J* i. 
 
 Vfcz* 
 
12, 
 
 EpbefianSyQhap, 
 
 ViR.. 
 
 n<* 
 
 DoZt.C. 
 
 our iclues Saints, married to God * for vs to liue 
 in the lufts of our owne hearts, doth exceede all 
 Turkifhand heathenifh impiety \ They are loofe 
 and free (as I may Co fay) they haue not entred a- 
 ny couenant with the true God, in Chrift. 
 
 We fee the vanitie of many, who thinke they 
 are not ty ed fb ftri&ly as others,becaufe they make 
 not fb forward profeffion:Warne them of an oath, 
 of wanton diflblutenefTe, they (lip the collar with 
 this, that they arc not of the precife brother-hoods 
 yea, they allow thcmfelucs in that, for which they 
 will be on the top of another, becaufe they pro- 
 feffe no fuch matter, as the other doth ; but this is 
 j their grofle ignorance } Aske them whether they 
 will be members of the Church ; they anfwer, yea, 
 If thou wilt be a member of Gods Church, thou 
 profefleft thy fclfe a Saint, and what profeffion 
 I pray thee can be more glorious J 
 
 In Epbefa. ] This was a mother Citie, famous 
 for Idolatry, Coniuring, as the Affsofthe ^Apo- 
 /foteftific; fogiuen to all riot, that it baniflbed 
 Hermodorjw no other confideration, but that he 
 was an honeft fober man. This people were fb 
 wicked, that heathens themfelues did deeme them 
 from their mouth, worthy to be firangled jyet here 
 God had his Church. 
 
 Obferue then, that in moft wicked places, God 
 gathereth and maintaineth his people : Thus when 
 the world was fb wicked, that the patience of God 
 would beareno longer ; the Lord had a Noah'in its 
 thus he had a Melcbifedeck in Canaan, a Lot\x\ So- 
 dome, a lob in Vz> a Church in Pergamus, where 
 
 the 
 
Ver.i. 
 
 Fpbejians, Chap. i. 
 
 *3 
 
 the Dcuill had his throne : where God hath his 
 Church, we fay, the Deuiil hath his Chappe;!! : fb 
 on the contrary, where the Dcuill hath his Cathe- 
 drall, there God hath his people. Lookeas in na- 
 ture, wee fee a pleafant rofe grow from amidft the 
 [thornes, and a moft beautifull Lillie fpring out of 
 flimy waterifli places. Looke as God in the dark- 
 nefle of the night maketh beautifull lights arife^ 
 fb here in the darkeft places he will baue fome men 
 who (hall fhine as lights,in the midft of a perucrfe 
 generation. This God doth tirft in regard of him- 
 felfe, thathee maydifplay his mighty power and 
 wifdome Co much moreclearely; Thus in the crea- 
 tion to bring the creature out of nothing Jights out 
 ofdarkeneffe,diddifplay the riches of his almigh- 
 ty power, goodnes, and wifdome. In regard of the 
 Saints, that they may more clearely difcerne his 
 great grace to them,who hath fo feparated and al- 
 tered them from fuch, with whom they formerly , 
 conuerfed. In regard of the wicked, that by the f 
 example of tbefe, the world maybe condemned! 
 in their vnbeleefe and vnrighteoufneffe, and all o- 
 thcr darknetfc, which they chofe rather then lights - ■ 
 as Atois faid to bane condemned the old world, j 
 while he buildcd the Arke, of the impenicency and 
 carelefle vnbeleefe in which theylay,withoutre- 
 fpedt to Gods threatning, Hdr. i r.7. 
 
 The vfe is,firft, that we fhould not be discoura- 
 ged if we Hue amongft fiiftious perfons, in wicked 
 townes, lewd families; Being made by Gods grace! 
 new creatures, we muft rather wonder at his pow- 
 er, wifcdome,grace vnto vs;;tnd no doubt but that 
 
 he 
 
 V{e\ 
 
^rr 
 
 titntlctfirm** 
 liter. 
 
 * 
 
 Dq%.?. 
 
 Termlnum mn 
 9bieft»m. 
 
 Fides nonfor- 
 tndit'erftdejfe. 
 {line fsnftificat, 
 Chriflumfiqtti. 
 dim apprehcndit 
 per quern form4- 
 Uteriuftificarnnr 
 fanclifieamur 
 ejfe&hi. 
 
 mmm^m^^^^^^ i 11 ■ ' 1 ^ 
 
 Ephcfiansi Ghap. t . Ve r. i . 
 
 he vrholhath kept his in the wickedeft places , will 
 keepevsalfo. Secondly, wee mult thinke of our 
 happineffe , if wee did vfe it abouethefe, they 
 did dwell pell-mell , heathen and Cbriftian vader 
 one roofe, whereas we Hue with none but fuch,for 
 the moft part, as profqffe the Chriftian name, Ergo, 
 in many regards ourcondicion is farrecafier. 
 
 Now hee commeth to explaine whom hce mea- 
 neth by Saints, defcribing them from their Faith 
 in Chrift : To the faithful in cbrifi : ] For,thefe 
 words are added,tirft,to point attheroote of fan 
 $iiication , which is Beliefe; Secondly,to diftin 
 guifti Gods Church from the Synagogues of the 
 Iewes, who profefTed faith towards God , but not 
 in Chrift leftist he doth fitly note out the Saints 
 by their faith in Chrift Iefus ; for,who(beucris 
 faithful is a Saint.and whofbeueris a Saint,is faith- 
 ful^ though to be a Saint , and to be faithfully are 
 not properly and formally both one. 
 
 Obferue then that he caileth thofe Saints whom 
 here hedefcribeth to be faithful ones in Chrift, that 
 is,faithfuil ones, who are through faith vnited with 
 Chrift , fo that hee dwelleth in them, and they in 
 him •. for (trr) Chrift, noteth rather the effed of 
 their faith, then the obieft. Gbferue then who are 
 the true Saints, i;/*. all who by faith arc in Chrift 
 Iefus.Saints,and faithfull ones, are caried as indiffe- 
 rent with the Apoftle, CW 1.2. and elfewhere. For 
 though the formall effeft of faith be not to fonrti- 
 fie, whence we are denominated Saints ; but to iu • 
 ftih:,whence we are called righteous,rhrough for- 
 gtuenefle of iinne and adoption vnto life, yet faith 
 
 effe&ually 
 
JVer.i. EpbeJiansyChaip.i. 15 
 
 effe&ually produccth our falsification , where- ) 
 upon wee haue the name of Saints, Three things 
 goe to this : i . The purifying of the heart : a.The 
 profeffion outward ofhoiineffe: 3. Holy ccmuer- 
 farion: Now Acts 15.9. by faith our hearts are pu- 
 rified i for,asa counter-poyfbn comming in the 
 poyfon that is weaker, is expe'ied : and as the Sun 
 rifing,thedarkeneifv:ofthe night is expdledand 
 vanilheth ; lo Chrift, the funneof righteoufnefle, 
 by faith ariiing in our hearts, the ignorance and 
 lufts of ignorance are defperled & flie before him. 
 Secondly, faith begetteth profeffion of holiness 
 Hauingthe famefpirit of faith, wee cannot but 
 fpeake, faith the Apoftle; and beleeuing with the 
 heart, 6c confeffing with the mouth goe together. 
 Thirdly, holy conuerfetion fpringeth from faithjf j 
 you haue learned Chrift as the trueth is in him,you : 
 haue fo learned him as to put off theolde man,and \ 
 to put on the new. Faith workcth by loue , euen 
 as a tree hath both his leafe and fruit. And as if a 
 tree ftiouid be changed from one kinde to another, 
 the leaues and fruit Ihould hkewife be changed, as 
 if a Peare tree (hould be made an Apple tree , it 
 would haue Jeaues and fruits agreeing to the 
 change made in it , fo man by faith hauing his hart 
 purified, made a treeof righteoufneffe,heehath his 
 leaues and fruit ; leaues of profeffion v fruit of 
 aftion. So againe man a* a new tree,fet into , and 
 growing out of Chrift, bearetha new fruit; hee 
 conucrfeth in holinefle and newnefle of life. Thus 
 you fje how thofe that arc faithful, are alfo Saints, 
 becaufe by faith their heart is punfied,their profc£ 
 
 fion 
 
I* 
 
 r/ez. 
 
 n*± 
 
 Ephefiansy Chap, 
 
 x. 
 
 VeR.i. 
 
 Son and conuerfition arc fan&ified : wherefore 
 fuch be!eeuers,whoare mockers of Saints, who 
 will not be accounted Saint-holy, & fuch who are 
 not changed into new creatures, walking in new- 
 neffe of lite, they may well fcare that their belcefe is 
 not true, fuch as doth vnite chem with Chrift ; for 
 whofoeuer is a true be!eeuer,is a Saint j whofoeuer 
 is by faith inChrift,isa new creature. We would be 
 loath to take a flip, or be decciued with falfe com- 
 modities in a tweluc pound matter: Let vsbe here 
 no leffe diligent, that wee take nor an vngrounded 
 fruiclcffb prefumption, for a true faith, which reft- 
 ethon Gods wprd,madeknowne,andiseife&uall 
 to the fanttifying of the beleeuer. 
 
 Secondly. Hence wee fee the vanity of the Pa- 
 pifts, in transferring and appropriating this name 
 of Saints,to thofe whom the Pope hath put in his 
 Kalendar,and to whom heehath adiudged Diuine 
 honor?, holidaies, inuocation, candles, Churches, 
 Sec thefe Saints were not heard of in Saint VmU 
 A man may be in hell who hath all fuch 
 
 time 
 
 things performed about him. Saints are Trium 
 phant or Militant i Triumphant, fuch who now 
 walkc by fight, enioy ing the prefence of God; An- 
 gels, Spirits of the righteous departed , who haue 
 now refled from al the labors of their militant con- 
 dition. Militanr,who walke by faith in holy profe£ 
 fion and conuerfation, holding Chrift their head, 
 bywhofe power,apprchended by faith, they are 
 kepttofaluacion. 
 
 This may ftrengthen vs again ft temptations Jrom 
 our imperfections, the Lord doth reckon of vs and 
 ^\ 
 
Ver.2,. BpbcfianSyChzp.j. 
 
 *7 
 
 hold vs as Saints ; he that by faith hath put on the [ 
 
 Sunne of righccoufneffe, is more clcarc and bright j 
 then if face were arrayed with the bcames of the ; 
 ! Sunne. Againe, though we haue iinnes too many, 
 yet the better part giueth the name. Corne fields j 
 we fee haue many weedes, yet we call them Corne- ! 
 fields, not fields of weedes : fd heere, yea Grace, I 
 though it fecme little ouer that finnefheweth to 
 be , yet it will in time ouercome it 5 as Garloe is 
 much higher then the Barly, yet theBarly getteth } 
 vp and killeth itr-Thefpirit that is in vs fromChriftj ! 
 isftrongerthen thefpiric of the world. 
 
 Now the falutation followeth, which ftandeth 
 
 of an Apoftolicall bleffing , which hec euer giueth 
 
 I the Churches. In it two things are to be confide- 
 
 Ired : Firft, the things wilbed : Secoq^ly, the per- 
 
 j fons from whom they are defired , God the Bather ^ 
 
 And the Sonne, 
 
 Obfcruc firft in Generall,that it is the duty of a 
 Minifter of ChriiiK) bleflethe faithfull children of 
 theChurchyasinthenameof God: This for the 
 fubfbnoebf.it was not proper to the Apoftle, no 
 more then to be a fpiritual Father was appropria- 
 ted to them, much lefle doth it belong to the Pope, 
 as the times of fuperftition imagined, but to euery 
 faithfull Minifter, who *is a (hepheard andinftru- 
 fter, and fo in the place of a ipirituall Father. 
 Numb.6* Aaron and his fonnes (ball blejfe thefeofk in 
 my name. As God hath giuen a power to the natu- 
 ral! parent to conueigh good things to their chil- 
 dren ; Honor thy father that thy dayes way be long, or 
 that they may prolong thy daies by their blemng, 
 
 C defer- 
 
 Vekse. z. 
 
 Doft.t. 
 
iS 
 
 EphefianS') Chap, 
 
 Ver, 
 
 i. 
 
 deferuedly comming vpon thee j fb God hath gi- 
 uen fpirituall fathers a power of bleffing , yea,ajid 
 of anathematizing or curfing the children of the 
 Church, who fo deferue, and that efFe&ually : So 
 that Paul maketh good what they doe in this kind. 
 This good ^jinmh found, i Sm.i, i 7. when Qie 
 had meekely anfwered>fb harfib and falfe a fufpi- 
 tion, The Gtdtflfraeil grant thy reque/i, faith Elte, 
 and (hee glad of thefauour fhee had found in his 
 fight, went away ,and it was presently granted. For 
 more diftinft conceiuing of the matter, I wil briefly 
 fhew,i. what this bleffing is: i.on what it is groun- 
 ded. It is a minifteriali aft,which doth apply Gods 
 bleffing to the well deferuing children of the 
 Church, and entreththem into the aflured poffef- 
 fion,through faith,of Gods bleffing toward them : 
 which doth apply I fay^ for it differeth thus from a 
 Prayer ; a Prayer feeketh to obfaine the things for 
 vs, this doth in Gods name apply and alTure our 
 faith that the bleffing of God is vpon V3> and (hail 
 gratioufly follow vs:When the Miniftcrimreateth 
 fbrgiueneffeoffinne, it is one things when againe 
 hee doth afliire a repentant heait that God hath 
 done away his finne, this is another thing : in the 
 one hee feeketh to obtaine this benefit for the par- 
 tie, in the other hee doth allure the party that it is 
 now applied in him. 
 
 The grounds are two. i . The fpirit ofdifcer- 
 ning, I meane ordinary, notmiraculous 5 which ma- 
 keth them by fruits fee who are fuch members 
 of the Church,whom God doth promife to blefle: 
 The fecond is the authority which God hath pat 
 
 vpon 
 
VfiR.t. Epbefans, Chap.i . 
 
 i* 
 
 vpon thera, who will hauG them co be his mouth 
 andinftrument, whereby he will both aflertainc 
 his children of their bleffednes from him, as like- 
 wife execute it in them. Now from thefe two, that 
 Idifcerneachildeof the Church , to whom b!et 
 fing pertaifleth, & know my felfe to be his mouth 
 to fitgnifie it , and ioftrument with whom hee will 
 concurre to produce it , from thefe two, it is that 
 this afrof bleffing fpi ingcth, be it a bleffing in ge- 
 ncrall giuen,or Angularly apply ed. And hence you 
 may fee a difference betwixt ourbleffing,and the 
 Patriarchs propheticall blefling ; for their bleffings 
 were grounded vpon a Reuelation,in them made, 
 of things which fhould befall their pofterity . 
 
 The Vfe of this is to rebuke the foolifh cuftome 
 of running forth before the Minifters of God haue 
 giuen their bleffing: What a mifcreant would he be 
 held,thac would not fuffer his Father to bleffehim. 
 fb farre, were he from feekingic at his handjlt were 
 not allowable behauiour, if the Church were a- 
 bout to curfe them , and make them as vtter exe- 
 crations. 
 
 Secondly. This letteth vs fee that we muft not 
 lightly let pafTc the blefling oftheMinifter, but 
 ftrengthen our faith by it, and be glad that it com- 
 meth vpon vs. Doth not euery vcrtuous childe re- 
 ioyce and know themfclues thebetter, that the 
 bleffings of their Fathers and Mothers haue beene 
 heartily giuen them ? fb fhouldft thou further thy 
 felfe in the fuchfull perfwafion of all good toward 
 thee, that the bleffings of fuchwho arethefpiri- 
 tuall father5,haue come vpon thy head. In times of 
 
 C 2 fuper- 
 
 
 nay, ^ Priuatc 
 
 PHuite is but a 
 
 wi& or prayer. 
 
 ffe.l. 
 
 Vfei. 
 
to 
 
 ! 
 
 Epbefians 7 €hxp.i. V er.x. 
 
 Do8» 
 
 fupcrftition, euery hedge-Priefts bleffing was high- 
 ly cftccmcdj if he had giucn his benediction in N*~ 
 mine Pttru, Filij fy Sfiritusfantii, how well they 
 thought themfelucs I but as euery where elfe, 
 that which they fuperftitioufly and idolatroufly 
 often magnified,that the Atheiune of our time vt- 
 terly neglc&eth. Thus in Generall: now in parti- 
 cular. 
 
 Firft,note that he wiflaeth them Grace whom he 
 had called Saints and beleeucrs in Chrift. Whence 
 obfcrue,that theholieft iuftified perfons haue need 
 of Grace. The Papifts will grant it meere grace in 
 companion that our finnes are forgiucn, and that 
 we haue the fpirit of Grace giuen vs * but after this 
 they fay we haue to dealc with Iuftice, from which 
 we muft expeft eternall life. A miferable Do&rine, 
 Grace is in the beginning , Grace is in the middle, 
 Grace is in the ending. A Chriftian man may be 
 considered in three diftances of time : i. In the 
 time of his conncrfion : i. In the time betwixt his 
 beleeuiagand rcceiuing the end of his Faith: 3. in 
 the time when God will giue him theCrowne ofj 
 glory, life eternall. Now for the firft, all grant that 
 we enter by faith into Grace ; but tor our after- 
 time, that we ftand not vnder Iuftice, but Grace, it 
 is manifefUtow.jvi. in which Grace alfo we ftand: 
 At the day ohudgment, that we haue to deaie with / 
 mercy, not with iuftice, it is ma lifefl, i-Tim. 1. 1 8. 
 where the Apoftle prayeth that the Lord would j 
 fhew Onefyfhorus($ moft godly man) mercy,in the ■ 
 day of iudgement , and lire it felfc , the very thing. 1 
 we come to. Now the guifts of Gods fpirit wherby I 
 
 we I 
 
\er.z* 
 
 Epbefians, Chap. 
 
 i. 
 
 II 
 
 we come to it,is called grace, Rom. 6. the cndjifc e- 
 ternaliiiot a ftipcnd,butx* W*> a gift of grace^thus 
 it is one way cleared. Againe, in what {hould grace 
 manil^iuelfe, but in thefe three things. Firft, in 
 forgiuingfinne * Secondly,in attaining life^Third- 
 ly, in continuing in the prefent grace. Now when 
 weareconuerted, wehaueneede of forgiueneffe 
 offinne, otherwise what neede we to pray , Lord 
 ftrgiuevsourtreftaffis I Befide,euery Saint findeth 
 himfclfe fold vnder finne,and that as an euill with- 
 in the will of him, which cannot therefore increafe 
 his meritjbut raaketh him more guilty j for heauen 
 wehauenoneedeof grace, for according to the 
 Law, continue in all perfectly to doe them, and 
 Hue \ none confcious of llnne can hope to Hue this 
 way. Now for perfeuering in ftate of grace, we 
 haueneede of grace, for this we cannot deferue; 
 but as Gods gracious pleafurc made him to come 
 vnto vs, Co it maketh him abide with vs, to accem- 
 plifh his good worke, which {hould hee not, all 
 would come to nothing in vs ; For as the foule en- 
 tring into the body,giueth it life,fen(eand motion, 
 which prefently ceafe in the body, if the foule be 
 departed : S6 here God, the foule of our foules, re- 
 turning to them, doth produce by his fpirit, a life 
 of grace, which would prefently be extin£t,if he 
 {hould forfake them. 
 
 The Vfeis, to let vs fee the fearefull eftateofthe 
 Papifts,who make Chrift and his grace laft no lon- 
 ger then till they are fas they thinke) enabled to 
 iuftifie and faue themfelues by courfe of grace, ac- 
 cording to the Law : They account it grace, that 
 
 C 3 God 
 
 m 
 
zz 
 
 Ephefians > Chap. 
 
 Ver. 
 
 t. 
 
 Grttia eajit in 
 obitftum. 
 
 VJet. 
 
 Bo?t.$ 
 
 God would inabfe me,rathcr then another to come 
 dfedually to life, but no grace that I come to lifej 
 as when I might fell a Horfeto many, it is my fa- 
 liour that I willfell him to one,and not to another* 
 but it is not my fauour that hee hath the Horfe 
 which buyeth, ergo y by force of communicatiue 
 iuftice is to hauehim.Thus they fay it isGods grace, 
 that he will haue fome to haue life, and giue them 
 wherewithall to buy it, but that they haue life, is 
 iuftice,not his grace. Poore foules,thus they forfake 
 their mercies, befides that, they make mercy to 
 haue nothing to doe at the day of iudgement, and 
 life it felfe not to begrace,contrary to that which is 
 abouc named. 
 
 We learne hence, euer to humble our felues,and 
 flyeintirely to Gods mercy; let vs confefTe our 
 felues miferable, vnprofitable feruants in a thou- 
 fand regards, hawing nothing but grace to cleaue 
 vnto* The arch-Papiftsconfefle, that for vncer- 
 tainty of our owne righteoufneffe, and danger of 
 vainc-glory, it is the fafeft, to truft onely on Gods 
 mercy in Chrift ; furely let vs take the fafeft way : 
 I would neuer truft my foule to them, who will 
 not goe the fureft way to worke in their owne fal- 
 uations. 
 
 Obferuegirom this,hedoth wifli grace with them, 
 when he would wifh them the greateft good ; ob- 
 ferue I fay, what is the moft excellent thing,which 
 is to be fbught,afore all other, <vix>. the fauour of 
 God, that his grace maybe with vs. To open it 
 before we difcourfe of it: Grace ioyned with pitcy, 
 J doth fignifie Gods loue onely, fo farre as it is a 
 J fountaine 
 
V b R..2-. Ephejiansj Chap, i 
 
 ! 
 
 *3 
 
 fountainc, from whence fpringethhis pittie to vs 
 in mifery ; out of which mercy he doth, when now 
 we arc miferable, fauc vs j thus grace fbundeth no- 
 thing but loue, and the obicd of it i3 more gene- 
 rall ; for grace is toward vs, andeuery creature,in 
 innocencie, and mifery j but mercy is onely to- 
 ward vs, as we are confidcred in mifery* vnlefle 
 the preferring the mutable creature fubieft to fall, 
 may alio be an obied of mercy : but when grace is 
 put indefinitely, then grace includeth mercy in it; 
 for mercy is but grace reftrained and limited to 
 man,as in mifery $the differenccis rather in ourman- 
 ner of containing chem, then in the things them- 
 felues. Nowwithing them grace, out of which 
 came true peace $ he wifheth three things. i.That 
 God himfclfe fhould be ftill mercifully and graci- 
 oufly inclined to thtm, for God is loue y i John 4. 1 6. 
 2. He doth affure themofaileffe&s of Gods grace 
 and loue towards them, partly in procuring them 
 all things that were good ; the grace of the father 
 oflights,beingasa funne; PfaLS^i. partly in pro- 
 tecting thenvfromall euill; thisfauour being as a 
 ftiield, wherewith the Saints arecompafled about, 
 PfaLf. 13. 3. In grace, is included the fignificati- 
 on, the report of his grace,in fuch fbrt,as that they 
 j might haue the fenfe of it, that is, the displaying it 
 on their heads as a banner ; thefheddingof it into 
 I their hearts, the lifting of the light of his ccunte- 
 ! nance vpon them, Lmm.i. 4. Rom.}* Pfal.4. Thus 
 I when we wifh one fauour with any, we wifh him 
 I that hee may be in their loue, inwardly affe&ed, 
 ' holpen with the fruits of their loue, and curteoufly 
 I - C 4 and 
 
*4 
 
 EpbefianSyChap. 
 
 i. 
 
 Ver. 
 
 %. 
 
 and kindely intreated, in regard of louing vfages, 
 which is the fignification of their loue * tor if God 
 (hould loue vs, if he (houid doe vs good^and fliield 
 vsfrom euill, yet (hould he hide this from our 
 fenfe and experience, wee could not haue this 
 peace, which is next mentioned.Now then,we may 
 better fee that this loue of God, is aboueali things 
 tobedelired > there is no lacke in this, loue, no 
 good thing (hall b@ wanting vntovs, nay, if euils 
 in our tafte be good for vs,we (hall not want them^ 
 as the loue of a Parent maketh him when neede is, 
 prouide bitter phyfickeforhis childe, as well aso- 
 ther contentments :No euill (hall haue accefle^no, 
 if things good in thcmfeluesbe harmefull forvs, 
 they (hall not haue accede to vs 5 as the loue of a 
 Parent layeth away a Knife, which is a good thing 
 in it felfe, out of the reach of his childe, tor whom 
 it were hurtfull: All things which to our fenfe,and 
 in themfelues are euill, this loue maketh them 
 worke to our good : If theskilfull Art of a Phyfiti- 
 an may make of a poyfonfull Viper a wholefome 
 Treacle ; no wonder if Gods gracious loue, turne 
 euen the diuellhimfelfe to become a hclpefull in- 
 ftrument, fetting forward our perfection , a Cor. 
 1-2*9. In a word, it maketh a little eftate great 
 riches, euery eftate contentful!: A little thing giuen 
 as a token of the Kings good wil,doe we not prize 
 it more then thrice the valiew of that, which is no 
 pledge of hisfauour I And when the loue of a (in- 
 full man is of fuch fbrce,that many a woman while 
 (heemayinioy it, feeleth not beggery it felfe not 
 grieuous: What a force is there in the grace of 
 
 God 
 
Ve*.*<. 
 
 EpbefianS) Chap, 
 
 rrai.4. 
 
 Pfal.6*. 
 
 God, while it is perceiucd,to makevs findeno grie- 1 
 uance in greateti: extreamity I Whereas without } 
 this, were a man in a paradife of the earth , with all 
 the good of it, all were nothing. There arc Noble 
 men in the Tower, who may ride their great Hor- 
 fes, haue their Ladies, fare delicioufly, want not 
 for wealth, yet becaufe they arc out of the Kings 
 fauour, no wife man would be in their coates^one 
 efteemeth their ftate happy : How much more 
 then are all things of no valuer if they be pofiek 
 fed without this fauour, of which weintreate? This 
 grace is our life, it is better then life : As the Mari- 
 gold openeth when the Sunne fhineth ouer it, and 
 fhutteth when it is with-drawne^ fb our life folio w- 
 eth this fauour; we are enlarged, if we feele it, if it 
 be hidden, we are troubled. Finally ,that which the 
 Kings fauourable afpeft doth in his Subieft, that 
 which the Sunne and Dewe doe in the creatures 
 of the earth, which they make to fmile in their 
 manner; the like doth this grace, through all 
 the world of fpirits , who feele the influence 
 of it. 
 
 Which doth let vs fee their fearefull eftate, who k Vf e a 
 walkc in their naturall conditions , children of 
 wrath, neuerfeekingtobe reconciled to God. If 
 weftandin mans debt, and in danger of the Law, 
 we will compound the matter : If we are faulty to- 
 wards (bme great perfbn,& out of fauour, O how 
 will we turnecuery ftone, 6c vfe the mediation of 
 all wecan,to procure vs good will with them J Here 
 we are otherwife r & like thefe impudent -adultertt 
 fes, wee care not to returne into fauour with oup 
 
 hulbnnd, 
 
i6 
 
 Epbefians, Chap, 
 
 Ver.: 
 
 Vfci. 
 
 Meanes to 
 grovf yp in fa- 
 uour with 
 God. 
 
 Pfal. 107.4. 
 
 IYal.27 8. 
 
 Ifay fy. 
 Luke *. 
 
 Mat. J. 
 Hcb.12. 
 
 hufband , with God, from whom wee are raoft 
 didoyaliyeftranged. 
 
 We muft hence be exhorted aboue all things, to 
 feeke Gods grace ; the better it is with vs,themore 
 neede we haue to feeke him with reuerence; for, 
 lookeas wehaue no leffe neede of the funne to 
 continue with vs, that we may haue light ftiil con- 
 tinued, then we had neede of it to rife ouer vs,that 
 our light might be begunne: So we want Gods 
 gracious pretence, as much to continue our 
 comforts , now wee haue them , as we did at the 
 firft to begin them. Now, if you aske by what 
 meanes we may grow vp in fauour with God. I 
 anfwere : F irft,we muft euery day fliew vnto God, 
 that well beloued of his, in whom he is well plea- 
 fed, from whom fauour floweth vpon all his as the 
 oyntment trickled do wne from the head, on the 
 garments of Aaron* Secondly* We muft prouoke 
 our hearts earneftly to petition for this ; Seeke my 
 face * Lord> I wM feeke thy face. Thirdly ; We muft 
 grow vp in conference of our vileneffe to be hum- 
 ble ; Godrefijteth the proud, andgmeth grace to the 
 humble \ that is, ftieweth fauour: As the loweft 
 vallies are bleffed with the happieft influence of 
 theheauens; fo here , the contrite humble fpirit, 
 is the p!ace God delighteth to let his grace dwell 
 in. Fourthly; We muft labour daily, more and 
 more to depart from euill, and purge our hearts 
 from al the corruptions which remain in them {the 
 pure in heart [ball fee God y euen the light of ha counte- 
 nance^n grace and glory, Lookc as a cl are tranfpa- 
 rent thing, as Chriftall, hath the light commmg 
 
 through 
 
\ek.z. 
 
 Epbefians, Chap. 
 
 J x 7 
 
 bed. 
 
 } + 
 
 * 
 
 r> 
 
 through it, which cannot pierce through grofler 
 bodies: Sointhofe hearts which are the piirelt, 
 (hail this light of Gods countenance diffufcit feife 
 moftabundanly. 
 
 And peace.'] Obferuefrom this, that he wilheth \ £><?#. 4, 
 them in the next place, Peaces /that true peace is a 
 moft Angular blelfing.The ApoftTe cannot fpeake 
 ofit,Phtl.<{.'j. but he fetteth it forth with this com- 
 mendation, that itpaffetb all <vnderjlanding * this is 
 that golden bequeath which Chrift did leauc vs, 
 now ready to dye $ My peace Igiuevnto yon, not at) 
 theworldgiuetbyou y loh.i^.2^.)Thatitmny be the 
 Fetter concerned, I will open three things. 1 .What 
 it is. 2. In what kindes it may be confidcred. 
 3. Whence the one and other peace floweth. It 
 may thus^ be defcribed 5 Peace is a tranquility 
 or reft in the minde,fpringing out of Chrifts death, 
 wrought in vs by the fpirit, through the word of 
 God :*it is a quiet, I fay, or heauenly tranquility, 
 for peace, in thefe ftlutations, is oppofed to feare, 
 griefe, to any kinde of perturbation, which break- 
 eththefweeteconfent and harmony of theminde; 
 My peace ileaue with you, feare not y be not troubled : 
 It is afweete concord, making ioy in the minde,as 
 the concord ofwell compounded difcords begec- 
 teth a moft delightful! harmonie, in which the eare I 
 ioyeth and triurapheth. Secondly , It commeth 1 ** * 
 from Chrifts death $ bis cbafttfement was the cba-\ )f*i 
 Jiifement of our peace, hisjiripes our healing : For j 
 as an imprifoned debtors peace, fpringeth from j 
 fbme furcties fatisfa&ion , Co here, &c. Thirdly, j ^ ; 
 Hay it is wrought through the fpirit, Gal.'j.ii. j /* 
 
 any 1 
 
 s — 
 
 U 
 
 / 
 
 <^ 
 
 
 </ r- 
 
rr 
 
 ■~*' 
 
 
 iS 
 
 Ephefiansy Chap. 
 
 i. 
 
 Ver.& ( 
 
 ?*» v*^^*- 
 
 Ute 
 
 
 i; 
 
 ^ 
 
 U^ 
 
 ^•3 
 
 any body may put an inftrument out of tune, but 
 none can reduce it to true confent,but he that hath 
 the skill of it ; And as it is in any mans power to 
 diftemper himfelfe, and breede troublefome fick- 
 neffes, butaskilfuli Phyfithn onely,can reftore a 
 temperate conftitution: fb we of our feiues were 
 able to difprder our fbuies, putting all out of frame, 
 but it is God onely by his fpirir, who can heale all 
 iarres, and bring forth fweete peace in vs. *Laftly, 
 I fay by theGofpell, which is therefore called the 
 Gofpell of peace. Now as man leadeth vs, by his 
 outward words, to fee his good meaning toward 
 vs ; fb God by this outward word, as well as in- 
 ward, doth rcueale to vs his rich grace. Now we 
 may confidcr this true Peace, as for the fubftance 
 of it begun injs ,|dr as more full, for the circum- 
 ffSnciallliegree ofTt * for as Chrift infinuateth a 
 ioy in^art an (Trefpe&iuely, a ioy full $ fb we may 
 conceiue of Peace: For, as there is a light more 
 cloudy, and more bright and cleare; fo there is a 
 peace , with which more or leffc diliurbance is 
 iiitermedled. Now Peace confidered in the firft 
 kinde, commettf firft fromTIiis, that "Gods amity 
 is reftored $ whereas his wrath was toward vs, now 
 he is attoned and reconciled through Chrift ; the 
 working therefore of our peace, is chiefely afcribed 
 to this, that Chrift did abolifh the enmitie twixt 
 Godand man,£/£. a.C*/.i. The Angels finging 
 on Chrifts natiuitie, Peace en earthy in the next 
 words opening thefountaine,^. Goodwill to men. 
 For lookeas there can be no peace to a Traitour, 
 j till the King turne fauourable to him \ in like 
 I fort 
 
JV * *& Epbejians, Chap, x . 
 
 fort it* with vs,whofrom the worabcare rebek,if 
 wc knew our condition. 
 
 Further, hence itcommcth that the whole crea- 
 ture is accorded with vs, cuenthc bcafts, yea, the 
 ftones of the field are at league with vs, Hof. i. 18. 
 lob 7. For asferuants fohow their mafter, fouldi- 
 crs their chiefetaine, Co doe all the creatures obedi- 
 ently follow him who is the Lord of Hofts. Sc- j 
 condly, this peace commeth from the doing away ; 
 ofalldifturbance which was within man" againft 
 himfelfeias the accufat on of his thoughts for guil- 
 tineffeof iinne, the rebellion and fightof lufta- 
 gainft his reafon , or rather the fpirit of his minde 
 renewed^ we being iuflifed by faith* haue peace toward 
 GoJ 7 Rom.y\. The God of Peace firJcJtfie you through- 
 out ; by which we may gather, that while God fan- 
 ftifieth vs, heedoch (hew himfdfeaGodthat ma- 
 keth Peace* and Co many aswalke by this rule/w*. 
 rcioycing in Chrift crucified , who hath crucified 
 ! the world to vs, and vs to the world, Peace /ball be 
 j <vpontkem> Gal.6. For looke as the body,ficke with 
 Idiitemper, cannot be healed with the Phyfitians? 
 j good afFc&ion.vnlefle his a&iori alfo be afforded ; 
 fo it is heerc ; it is not (ufficien t that God (hould be 
 gracioufly inclined, vnlcfle he fliould by his will & 
 ! power cure thofedifturbaot aberrations which de- j 
 ipriuedvs of all peace. Thirdly,froma feairiiigvs 
 \ for time to cousin regard of enemies both inward 
 j and outward,* from breaking the power of tfeem, 
 j of hell, death j that they are not able to hurt vs, 
 much lefle to preuaile againit vs : For it is not the 
 molefting power of enewiies^but the hurting power j 
 
 which- 
 
 *'4A 
 
 C— 
 
 
 J.- 
 
 — - e 
 
 4^- 
 
 JjU <-- y- 
 
3° 
 
 EpbefianSiChzpx. Ve R.2..I 
 
 $(ihil no frtc$g* 
 nititmajjicityo* 
 
 it4Ht4t*W, 
 
 
 LJL 
 
 T 
 
 ;l ^ f 
 
 which ftandeth .not with Peace. You fee how 
 gainfull troubles,and worldly peace, ftaad well to- 
 gether: Co the trouble of our militant condition 
 accrewing to vs from thefe outward fpirituali ene- 
 mies, doth not let our Peace, while wee know that 
 all things (hall worke to our goods that we (hall be 
 more then conquerers ; that God will not leaue vs 
 nor forfake vs. Fourthly and lallly, our Peace con. 
 fidered as abouefaid,doth flow from the gift of the 
 fpirit, which teachcth vs in fame manner, to know 
 thefe things which are aext abouc named^ve haue 
 not receiucd the Ipirit of the world,but the fpirit of 
 God,which wacheth vs to know the things beftow- 
 ed vpon vs ; for nothing can worke vpon the a.ffe- 
 ftiojiMS tomake vsfeare, ioy, further then it is 
 knowne : and wee fee that a condemned prifbner, 
 though that his pardon be ftaled , yet is no leffe 
 &,bie<a:tofeare,then before, till the matter com- 
 meth to hiseare, and heefcejip/allibiy certified 
 of it. 
 
 ; Thus much for the grounds, which are in fbme 
 meaforewherefbeuer true Peace is in any degree. 
 The more full Peace, com^crh from a further 
 worke of Gods grace in vs, whkh reprefleth or van- 
 quiftueth for a time all perturbacicns,which fpiri- 
 tuali wickednefles, vnbeleefe, ynh.olinefle in gene- 
 ral! , want of godly contentation, ifcte&s in our 
 conditions, might oceaiion. Tor lookeasvnto 
 bright cleere light more is required, then that the 
 Sunnefhould be prefem, in lightening the ayrc, tc 
 wit, that it fhould be h th.it ftrengih prefent, as to 
 wafte and di/perfe all darkefome clouds : (b heere 
 
 to 
 
I Ve k.i. Epbejiansi Ghap. i . 
 
 3x 
 
 to this full peace,k is neceflary that all perturbati- 
 ons (hould be more fully rcmooued, Thus much 
 for the opening this benefit. 
 
 Now the vfe of this is,firft to ftirre vs vp to feek 
 after the true Peace. Peace is a fwcet thing/o fweet 
 that many a man doth fo loueir, that he will fuffer 
 much wrong rather then togiue any way to dik 
 quiet. What were all the riches of this kingdome, 
 whan wereal the contentments of our priuate ftace 
 vnto vs,if we wanted this Peace? If we could not eat 
 our meate, but with danger of hauing our throats 
 cut before we fliould rife, were the cafe thus,would 
 we not flie from our natiue Countries , and feeke 
 vs habitations where wee might Hue peaceably I 
 That which a wound is in the flelh , that which a 
 ficke diftemper is in our body, that is difquiet and 
 trouble in the minde: Wherfore let vs flye by faith 
 to the Prince of Peace, Chrift Iefus. 
 
 2 Wee muft ftirre vp our felues to be thankful! 
 for this (b excellent a benefit. Should God fuifer 
 the Deuill to trouble vs with the guilt offmne; 
 {hould he let the power of it rage 6c vfurp fo in vs,as 
 to inforce vs to cry,6 miferable that we are; fhouid 
 the Lord fuffer the Diuell to hauefuch power as 
 to tempt vs with blafphemous fiiggeftions, with 
 prouocations to felfc-murder $ (hould hee let fuch 
 difcontcnted frets dwell in our mindes, which did 
 waft our liuers > and make vs pine away with the 
 anguilh of them ; euenin this it were our duties 
 to be thankefull : how much more when we wa ! k< 
 all the day iong with inward tranquillity I Wou. 
 not any thinke himfdfe faulty, that (hould ivi 
 
 thanK<. 
 
 Jf#l, 
 
 Vfiz. 
 
I 3* 
 
 EphefianStQhap. 
 
 Vbr.*. 
 
 Doti\$ t 
 
 thankc God for this tcraporall peace of our King- 
 dome,that we heare not the drumme,the trumpet, 
 I the clattering oY armour , but that thou haft 
 part in this peace , which raaketh thee Free from 
 feare of death, hell, the world, all wickednelfo^ 
 which maketh thee fleepe ftcure wherefoeuer the | 
 winde iye,for none can blow, but to bring thee in 
 profit* if thou kno weft this peace,how much more 
 art thou bound to break forth into the praife of thy 
 moft mercifull God f 
 
 Obferue further fromthis,he firft natneth Grace, 
 then Peace,as fpringing from the former: Obferue 
 hence, that all true Peace is that which is bred in 
 vs from the knowledge of Gods loue towards vs. 
 Would we know true Peace J if we finde that Gods 
 loue doth caufein vs this Grace heere fpolenof, 
 we may be fure our peace is found, To ©pen this, 
 you tnuft know that Gods grace or iouc , doth 
 proueit felfein common to all, ormorefpeaiiiy 
 to fbme, and may be called a common or a fpeciail 
 Grace. Now the Peace which is grounded vpoa 
 conceit of a common goodnesof God towards vs, 
 is not (bund Peace, for euen the beafts cnioy com- 
 mon fauour from their Creator : Godfauetbman 
 and beafi ; hee opencth his hand and filLetk them ; 
 his mercy is ouer all his workes \ this more com- 
 mon or vniuerfall mercy , as I may call it. But 
 herearifeth a neccflary queOion, viz, How I may 
 difcerne Gods fpeciall grace,from this more com- 
 mon? Anf. Firft, this fpeciall grace fpringeth from 
 another fountaine : common Grace commeth 
 hence; God is a faichfull Creator, patient and kind 
 I toward 
 
Ver.x,. Epbefians,Chzip.j. 
 
 35 
 
 toward the vnkindeft veffcis of wrath : Hence it is 
 thac he doth them good.tbac his goodncs may not 
 want a witneffe in their owneconfcience, i^itts 
 14. 17. but this fpeciall Grace commeth from 
 hence \ that hec is reconciled to vs in his Sonne, 
 Grace & truth through Chriit Iefusf; hehach made 
 [ vs beloued in his well-belcucd , l*hn.ii'Efhcf.i .7. 
 Secondly, hence commeth a difference in ths be- 
 nefits , for that common fauour giueth benefits to 
 the preferuation of this naturall life, but this loue 
 in Chrift, giueth fupernaturall benefits of repen- 
 tance, faith, hope, inward change of heart and af- 
 fections. Hence followed! a third difference : for 
 common Grace is acknowledged fometimes while 
 the benefits of this life are afforded men, but they 
 neytherfeele nor confeffe Grace , whenthefe are 
 bereaucd i but this fpirituall Grace which com- 
 meth from Chrift, and ftandeth chiefly in fuperna- 
 turall gifts, tlvs is felt often moft abundantly in a£ 
 fluxions, Rom. 5 . Affli&ions breed patience,patiencc 
 experience, experience hope, the loue of God be- 
 ing (bed into the heart $ for as the darknefle of the 
 night hinderech not thebright-fhineofthe ftarrc, 
 no more doth the darkenefleof afflidtions obfcure 
 the bright- fhinc of this Grace toward vs. Yea, wee 
 (hall finde this inexperience, if before our trou- 
 bles we doe not ouert»y skinne our fbares , /paring 
 our felues in our finnes, partly by not prouoking 
 our felues to due repentance,partly by not feeking 
 to get the roots of rebellion throughly mortified, 
 partly by not endcuouring to weane our felues 
 from all inordinate earthly delight in the creature: 
 
H 
 
 Ephejiansy Chap, i . V* R .1. 
 
 for our fuperficiali flcighting in matter of repen- 
 tance, our boyfteroub proud imparience not well 
 fubdued,our vn weanednes to iome thing or others 
 thefe 3. doe make an Ecclipfeof the Jight of Gods 
 countenance, when now wc are affiid^Zfpr kj the 
 way. A fourth difference in thefe graces, may be ta- 
 ken from the effect of them in the hart jf or the grace 
 a carnal) naturall man feeleth , neucr maketh his 
 heart flie vp from all earthly things, and reioyce in 
 God, whom he teeth fauourabie, buteuen asa har- 
 lot>her loue is more to rings,braceiets,or gold tent 
 her, then it is to the fenders : fo the world, an adul- 
 tereffe, her affections are altogether on the crea- 
 tures and good benefits giuen them , nothing in 
 companfon, vpon God himteife: But the true fpe- 
 ciall Grace maketh vs lone bim,who hath loutd vs 
 aboue ail things, deight our felues in him, fay, 
 What haue 1 in heaacn but him , in earth in corn- 
 fattjm of him I Thus r hen we tee that true Peace 
 commech from fight and experience of oods fpe- 
 ciall grace to vs, and how wee may ciftingurfh this 
 fpeciaii fauour. But before we pafle to the Vte , a 
 queftion may be asked, <vi&. Whether a man may 
 not be in fauour with God , and yet without this 
 Peace I To which I anfwer briefly: Fir ft, that hce 
 may be in fauour, and want this outward teniible 
 Peace in himfelfe : The reafon is, becaufc this fol- 
 io weth not my being in. fauour, but my knowing 
 and my being perfwaded that I am in fauor: Now 
 it is not impoffible for a man to lote his tente and 
 perfwafion, which yer-while hee hath had of being 
 in fauour with God, his faith may be for a time in a 
 
 fwoon, 
 
Ve R.fc. Ephcjian^ Chap, i 
 
 35 
 
 fwoon, and ouercaft wich vnbelccfe. Secondly, I 
 fay>thougha man may be without this operation 
 of Peace, yet the grace of the fpirit, which as a root 
 doth beare this fruit, cannot faile in any who is in 
 Gods fauour: the fruit may be pulled, when the 
 •tree it felfe ftandeth ftill, thus in ioy * Faith we may 
 jlikewife diftinguifh, the feed of God abiding in vs, 
 though thefc outward fecondary effects are not al- 
 waies confpicuous. 
 
 Seeing then that true Peace is fuchas fpringeth 
 from this fpcciall mercie,let vs rake heed we be not 
 deceiued with falfe Peace. Looke into thy felfe, 
 what hath made thee thinke thou art in Gods fa- 
 vour, is this it ? becaufe he profpereth thee in out- 
 ward things I Alas,thou buildeit vpon fands: The 
 beafts haue the fruits of his Grace this way.fo farre 
 as agreeth with their kinde, no ieffe then thy felfe. 
 There ts a Peaee in the Tents of the wkked ones>\ 
 Looke lob 1 1. p. There is an ealc which doth flay 
 the fooliih; which is the cafe that men doe Hue in, 
 it commeth not from feeling this fpeciall grace to- 
 ward them, but from the flecpineffc of the confei- 
 encc , which naakcth them without feeling \ from 
 ignorance,whichmaketh them without knowledge 
 of. the euill imminent ouer them If a man hath 
 twenty dtfeafes ncusr fo painful', whi.e he is faft a- 
 flcepev he is at eafe , becaufc his ftnfes are bound , 
 nocbecaufchisdifeafes areheaed. Soagaine>fay 
 a man were in a houfe ready to fall on his head, let 
 him know nothing of the dagiger,hee i?3* quiet as 
 if all were -fata. Thus mens fouies are afkepe P and 
 ignoraiiu of their per ill: Takeheede of ih.j Hcke 
 
 D 2 fleepe 
 
 ffei, 
 
5* 
 
 Epbefansy Ghap, 
 
 VfiROJ 
 
 Vfc l, 
 
 flcepe, left icpaine you at waking: take heed left 
 while you fay Pesce, /V^thatdeftruAion benoc 
 at the doores.Yea,iet the Lords children takcheed, 
 who haue fu'l peace, but not from the grounds a- 
 boue rehearfed; their peace commeth not from fee- 
 king Phyflck wherewith to purge their fick foules, 
 from not exercifing their feeble ftrengthsin works 
 of repentance , faith, thankcfulnefle , forgetting 
 themfclues in humane occafions 6c contentments, 
 from Laodicean-like conceits. A body of ill habit, 
 while you ftirrc it not with lome courfes which 
 fight with fiich humors, it is cjuiet ; a lame leggc 
 while it is refted.is at eafciwbiie the fenfes are plea- 
 fed or ftounded with fome kind of an odynes,thofc 
 paines are not felt which are prefent.Finaily,a man 
 in a golden drcame , thinkcth things farre better 
 with him then they are.and is highly contented for 
 the time ; Thefc are waies (my brethien) whereby 
 we walkeia a full peace „ when yet our vnbcleefc 
 hath not bcens out-wraftled , when our vnholy 
 lufts haue not beene crucified by vs. 
 
 In the fecond place this letteth you fee how you 
 may try the ti uth of your peace : Is thy fouie at 
 reft becaufc thou feeleft this grace fheddc into thy 
 heart which is better then life, this grace in (Thrift, 
 this grace which reacheth to theforgiueneffe of 
 finnes,tothy fanftification , which no darkenefle 
 of affli&ions can ecclipfe, which drawcth thy heart 
 vp to God, fb that thou makeft him thy portion : 
 Is itbecaufe theLofdaffureth thy heart chat bee 
 willneutr lcaue dice , that nothing (hail feparate 
 thee from him? Is icbccaufe his grate hath f careered 
 
 fome 
 
Ver.l. 
 
 Ephefians&han.i. 
 
 37 
 
 feme blackc cloudes, which did ouer-fpread thy 
 condition ; Happy arc thou whole repofe iffueth 
 from thefe considerations. 
 
 From God our Father y and from the Lord Itfus 
 Ckrift.'] Thus we come from the things wifhed, 
 to the perfons from whom they are to be effected j 
 Whence marke,who are the authors of true peace, 
 and with whom it is to be (ought. Hence it is,that 
 God is called,*/?* God of peace > Chriftis called, ffo 
 Prince of peace : God making peace, none can trou- 
 ble, zs&hen be hfdetb his face \ who can beare it f lob 
 34. ip. Looke as Kings are authors and maintai- 
 ned of the ciuill peace within their Countrics,they 
 kecpe their fubie&s from difturbance by forraigne 
 and domefticall enemies \ Co God, the King im- 
 mortall, and Chrift who hath receiued the king- 
 dome, are fitly brought in as the authors of this 
 fpirituall Peace ; And it is to be noted,that he fitly 
 nameth God the Father, and the Sonne our Lord; 
 for,theprincipall and fubordinate power which 
 doe workc any thing, are fitly combined : Now 
 the Father hath all power, and he hath fubie&ed 
 allthingsvnto the Sonne, himfelfe and Spirit ex- 
 cepted But why is not the fpirit named I Ic may be 
 faidjbccAufe the Apoftle here is dircfted to exprefle 
 onely thefe peribns,who haue a kinde of principall 
 authority & agency :Now the Spirit hath the place 
 of executing thcfe things, as fent by the Father and 
 Sonne: But in vnfoldingthefe things, as it is good 
 to vfe diligence, fo it is requifiteto vfe fbbriety. 
 For conclufion; Let thefe bs remembred, that 
 though both the Father and Sonne, be fitly 
 
 D 3 named, 
 
 D*&i. 
 
2,8 
 
 Epbefians yChap. 
 
 Ver. 
 
 i. 
 
 named,forthereafonabouej and the Father firft, 
 both for his priacipall authority, as likewife, be- 
 caufe he worketh both by himlelfe, and from hira- 
 felfe ^ the Sonne by himfelfc,(as who hath thefclfe- 
 farae diuine nature^ but not from himfeife,as who 
 is not from himfelfe,but from his Father,and there- 
 fore in his working kcepeth the fame order ^Neuer- 
 chelefle, in wifhing the effecting of things,it is not 
 neceflaryto name any perfons, he yet God in- 
 definitely. a.Itisneceflaryto concerns in minde 
 the true God, in Chrifti though not diftin&ly to 
 confiderthe three perfons : The reafbn is, bccaufe 
 cueryaft of religion doth require that wee fbn>e 
 way apprehend the obieft of it \ and as there can 
 be no fight without fome matter vifible propoun- 
 I dcd, fo no aft of religious worftiip, without this 
 . obieft,in fome wife concerned. 3. Marke, that it is 
 lawful! when wc name perfon$,to nameone onely, 
 two, or all the three, provided that we name not 
 one, as excluding the other two, nor yet two, as 
 excluding the third : for thus calling on one, we in- 
 I uocate all, and as naming no perfon diftinftly, we 
 doe not diflhonour the pcrfons,fb naming one and 
 not others, doth not breede any inequality of ho- 
 nour in our worfhip. And laftly note,that we may 
 name the Spirit before the Sonne, and fa by pro- 
 portion, the Sonne before the Father ; fee, Reu.i. 
 For as that precedencie feemeth deriued from pri- 
 orityof order & inequality of office, which is found 
 amongft the perfons by voluntary agreement $ (b 
 this latter naming of them, feemeth to be groun- 
 ded in the equality of their natures. 
 
 Let 
 
Veu.3. EphefianSiChap.i 
 
 3? 
 
 Lee vs then hence Icarne whether to flye, that Vfe, 
 our foules may be iecled in true Peace, fucfa as the 
 world cannot take from vs; Come and feeke to 
 him, who if he quiet, nothing can difturbe thee. 
 Many men when they are difquieted in minde or 
 body, thyflyetofuch meanes as may ftill thofc 
 paincs which they feele fmart vpon them , and 
 when they hauc with Cum city building,and Sauls 
 muficke, with company,good-cheare, muficke,im- 
 ployments, tables, cards, &c. quieted themeian- 
 cholikefpirit, then they thinke their peace iswgll 
 reftored. God fetteth thele things vpon vs,to areft 
 vs, as it were $ we feeke to ftill tbem,neuer looking 
 to God, that he would, through his Chrift, be re- 
 conciled to vs : Now what is this but extreame fol- 
 ly J If a Creditor (hould fet a Sergeant vpon our 
 baekes, were it wiiedome in the debtor, to com- 
 pound with him, and corrupt him, and to thinke 
 all fafe, while the Sergeant winketh at bim ] Cile- 
 ry body would account this folly^ for he is neuer 
 a whit the more out of danger, till the Creditor be 
 agreed with. Thus it is hkewife in feeking our 
 Peace,, by ikiHing our euiis, not by quieting Gods 
 anger, which n iuft y kindled agsinff vs. 
 . Th&s much of the Preface. 
 
 TT He matter of the Epiftlc followeth, partly re- 
 * fpe&mg Dodtrine, parti Exhortation: Do- 
 ctrine to the beginning of the fourth Chapter; Ex- 
 I hortation, to the a i . yerfe of the fixt Chapter. In 
 ' the Do&rinall part two things chiefely are to be 
 marked. Firft,hce propoundeth Doftrine con- 
 
 D 4 cerning 
 
 Vekse 3 
 
40 | EpbeJtansjChap.i. V*K$. 
 
 cerning the benefits wherewith we are bleffed in 
 Chrift, which is done more indefinitely in the firft 
 Chapter, applyed from companion of their for- 
 mer eftates in the fecond. Secondly ; the fcandall 
 which his Croffe might caufe,and the impediment 
 which it might put to the fruitfull receiuing of 
 thefe things>ispreuented,C7^.3.In the more abfb- 
 lute handling of thefe benefits,we muft marke,that 
 firft in this thirdwrfothey are fummarily propoun- 
 ded,then more particularly from their (cueral kinds 
 expounded. Now in this 3. wrfefrht Apoftledoth 
 not barely propound them, but breaketh out into 
 thankfgiuing, before he maketh mention of them. 
 Three things being to be obferued in this Vcrft. 
 i.Hispraife, Bleffed. 2.. The perfon praifed, that 
 God and Father of our Lord. 3. The arguments^ 
 which are two 5 Firft, which God is to Chrift oar 
 Lordjfor this is vfuall with the Apoftle, that when 
 he defcribeth God in petition or thankefgiuing, 
 that the deicription containeth matter of ftrength- 
 ning faith, and whetting deftrein theone^nd mo- 
 tiues of praife in the others The God of peace fanfti- 
 fieyou throughout, 1 The/. 5. bleffed be God y the Fa- 
 ther of our Lord lefus, the God ofaH mercies and con- 
 folations, 1 Cor. 1.3. The fecond Argument, is from 
 that God hath done by vs in Chrift,in thofe words, 
 Who hath Uejfed <vs y mth alljpirituall blefiings y in hca- 
 uenly things in Chrift. Now before we come to the 
 more particular confideration of thefe words;fbme 
 things are to be opened for the clearing of them : 
 Firft, What is meant by our bleftng God? Anfy. 
 Blefiwgjs fbmetime operatiue > working& effecting 
 
 the 
 
V er.3- Epbefians, Chap. i. 41 
 
 the happineflcof him that is blefled; Thus God I 
 bleflethvs: Sometime it is declaratiue, confefEng I 
 and extolling the blefled eft ate of thofe whom we 
 blefle ; Thus we blefle God, we acknowledge him 
 blefled, praife, andextoll him, Pfal.itfsve. 1.1.21. 
 where blefling and prailing are madeaequiualent. 
 Secondly; itisto be marked, that thefc words; 
 God> cucn thefatber y comainc a defcription of God, 
 from two relations vnto Chrift; one from this,that 
 he is the God by couenant of Chrift: The other 
 from this,that he is the father; according to that, 
 lobiio.ij.Igoe to my father* and your father, to my 
 Gody and your God : for this,the words beare better 
 then that firft God indefinitely, then limited to the 
 perfbn of the father, ftiould be conceiued in this 
 &nk t bleJ/edbeGod T tomt, God the father of our 
 Lord ; for the article fhould rather be prefixed to 
 7r<KTH? ? and the particle m.i doth redound. The 
 laft thing to be marked, is that the word, heavenly ', 
 which may fignifie things, or places, is fitlieft taken 
 to note the place where our fpirituall blefflngs 
 weregiuen vs, for fpirituall blefling noteth not 
 thea&ion of God blefling, but the effe&s procee- 
 ding from it ; to this fenfe, who hath blefled with 
 fpirituall things ] for the Apoftle conftrueth all fpi- 
 rituall bleflings by predeftination,vocation : Now 
 to fay, who hathblsj[cd f vs with fiirituall things, in 
 heauenly things, is abfurdly fuperfluous. Againe, 
 this word is in two other places of this EpiJfU vied, 
 to note the circumftance of place,and therefore is 
 herein that fenfeto be conflrued,without more vr- 
 gent realbn to the contrary .The fumme is, Praiied 
 
 be 
 
4& 
 
 EphefianSyChap, 
 
 Verj. 
 
 BoB. i. 
 
 be the God of our Sauiour $ praifed be the God 
 of our Lord Chrift Iefus, who hath bleffed vs, 
 that is, by his bleffing made vs partakers of all fpi- 
 rituall b»riciits, Inch as take their beginning from 
 heauen, are kept in heauen, fhall all haue their 
 accomplilhmenc in heauen j and all this in Chrift, 
 who is the roote, andfecond Adarn^ whence euery 
 benefit fupernaturall fpringeth, and is deriued 
 into vs. 
 
 To come then firfl: to the action of Praife. Ob- 
 ferue thence in general!, that a good heart rauft be 
 ready, on confederation of Gods benefics^o breake 
 forth irrtopraifes : The Apoftie cannot fpeake,or 
 thinke of them, but that his heart and mouth glo- 
 rifie God $ the manifold doxologues in Pauls Epi- 
 ftks, maygiue fufficient argument of this truth. 
 Nay, we fee how Dauid, a man after Gads heart ,was 
 fo affe&ed,thac he did not onely llirre vp himfelfe, 
 hisfoule,lpirit,all within him, but all the creatures, 
 euery thing that had breath, from the higheft An- 
 gell, to the lowed creature : This grace being like 
 fire, which once kindled, catchethhold of all that 
 is neare it. For our better vnderftanding this due- 
 tie, I will open two things. i.Whatmuftconcurre 
 in this praclafe. 2. How we may keepeour hearts 
 in a good difpofition to this duety. To the prai- 
 ling God three things are required. 1 . That our 
 fpirit doeacknowledge his goodneffe,in any kinde 
 (hewed vs : Hence it is that the Saints call on their 
 hearts, fou!es,fpirits, in thisbufineffe: God is a fpi- 
 rit, and hateth euery feruice, from which the fpirit 
 iseftranged. As nomuiicke is graceful!, vnlefle 
 
 the 
 
V e M . - Epbefians-> C hap . i 
 
 43 
 
 the inftrument be firit tuned; no more is any voL e | 
 of praife acceptable, vnlefle the heart be firll orde- j 
 red. 2. There muft be a declaring before men of! 
 that kindenefle and loue the Lord hath (hewed vs: 
 Come> I will teUyott what God hath done for my foule, 
 Pfal. 65.16. J wiU daily tell of thy righteoujnejje . \ 
 We count it ingratitude in men, when they will' 
 fmother benefits, and neuer be knovvne to other ! 
 of whom they haue receiued them. 3. There muft 
 be an endeauouring of requiting Gods loue,by an- 
 fwering his benefits with thankefull duty,by walk- 
 ing worthy of them 5 What/hall I repay the Lord for 
 all his benefits <vpon me? Thus wee count him vn. 
 thankfull, who doth not bend himfelfe to requite 
 loue with the like,fo farre as ability reacheth. Now 
 for meancs difpofing vs this way, we muft labour 
 firft to know and keepe in remembrance Gods be- 
 nefits, that which is forgotten,is not knowne for 
 thepre/ent; nothing vnknowne, affe&eth or mo- 
 ueth the will: A danger vnknownc,maketh vs not 
 afraid $ a benefit vnknowne,.maketh vs notioy- 
 full or thankefull : Hence it was that holy men 
 often made Catalogues of Gods benefits, and re- 
 peated them to their foules 5 See pyW.103. My Joule 
 praife the Lord forget not all his benefits. 
 
 Secondly, Men muff labour their hearts to a 
 fenfe and feeling ofthe worth of the benefits which 
 theyenioy} for not hauing benefits, butefteeming 
 and knowing the worth of them, maketh. thanke- 
 full. Now in this we greatly faile 3 for our corrupt 
 natures heede nothing they enioy ; like the eye in 
 this regard, which feeth nothing that lyeth on it, 
 
 but 
 
 2. 
 
44 
 
 EphefiansiChap. 
 
 i. 
 
 VfiR.3 
 
 Ffil 
 
 but taken away fomediftance, doth brightly di£ 
 cerne it : So we, when good things are taken away 
 know them well, which we fee not to be fuch be- 
 nefits, while we enioy them j Againe, the plenti- 
 fullvfeofthebeft things, breedetha fatietie, and 
 maketh them no dainties * And hence it commeth, 
 that good things which are commonly and con- 
 stantly with vs,are not regarded:Let vs therf ore,the 
 rather pra&ife this fecond rule, for the negled of 
 it maketh vs* want our comfort while we poffeffc 
 things, (for who can take ioy in that he efteemeth 
 not?) and it maketh vs haue doubk griefe, when 
 now they are remoued^ for then the confuence of 
 our carelefnefle doth bite and fting vs. 
 
 A third rule is, ftill to labour to be poore in (pi- 
 nt, and keepe the confcience of our o wne vnwor- 
 thineffe, that we may ftill know our felues to be 
 leife then the leaft of Gods mercies, as lacob laid « 
 Hunger is faucc which maketh euery thing well ra- 
 fted * So this pouerty of fpirit, maketh the leaft 
 blefflng feeme great toward vs. The humbled 
 poore, take the leaft fcraps thankfully. 
 
 The Vfe of this is firft,to rebuke our deadneffe, 
 in whofe hearts are no affe&ions, in whofe 
 mouthes are no words, magnifying the Lord, for 
 his continuall mercies: If men doe vs fmall fa- 
 uours, e(pecially if they be of countenance and 
 authority ;0 how we thinke our felues beholding, 
 our mouthes runneouer in fpeaking of their cour- 
 telie , we giue them a thou(and thankes, we pro- 
 feffe our felues at their commands j Out alas, that 
 being thus one to another, wee fhould offer God 
 
 fuch 
 
I V fi r.3 . Epbejians, Chap, i 
 
 J 
 
 45 
 
 fuch meafure as we doe: Buc this exceedeth all the 
 reft, that becaufc God doth constantly continue to 
 vs benefits, that therefore we (hould flacken our 
 jthanktullduty. If onegiue vs 20. pound one time 
 lonely, we thankchimj but to giue it vs yearety for 
 twenty ycares together, this is iarrc more thanks- 
 worthy; to giue it vs as an inheritance for cuer,this 
 is moft of all obliging vs ; Thus it is with Gods be- 
 nefits, which hee conftantly leafeth out to vs, and 
 makcth them as it were a free-hold with vs. We for 
 thefe, euen in this confideration,(hould moft cxtoll 
 him. 
 
 Let vs in the fecond place ftirre ourftlues vp to 
 be thankefull; It is Gods fine and rent,cuery thing 
 which herequireth for his benefits : Call on meein 
 the day of thy trouble* 1 will deliuer thee y and thou [hah 
 glorifie me. We would not forfeit any thing worth 
 the holding for non-payment of rent : Let vs take 
 heed left for want of thankefulneffe we giue God 
 occafion to re-enter, and difpoffeffs vs of all good 
 things we enioy. 
 
 the God and Father of our Lord lefus ChriJt.^Ob- 
 ferue firft particularly, that euery Chriftian heart 
 is to raagnifie God, in that he hath beene the God 
 of Chrift our Lord. This doth the Apoftle , who J 
 doth not fay ; Blejfed be God the Father for blefiwg 
 of w, but firft , BleJJed be the God of our Lord le- 
 fts chrift : Before hee commeth to confider what 
 God was to himfelfe, with the reft of beleeuers, 
 hee doth extoll him , for that hee was ro Chrift 
 the head. Which do&rinc before weecanprofe- 
 cute profitably , it is fit to vnfold what this doth 
 
 coinJ 
 
 Ffel, 
 
 Dotta., 
 
A6 
 
 Ioh.io.x3. 
 
 Heb.i.io. 
 Hcb.7.26. 
 Hcb.4.8^ 
 
 I 
 
 ICi.fi* iq.ii< 
 
 Ephcjians, Chap. 1 . Ve r.3» 
 
 comprehend, to be the God [of any - y for this ope- 
 ned, we {hall concetue more cleerely,the equity of 
 (bis* that wee are to be thankefullin this regard. 
 This is a hindamentall fauour, whence all other 
 doefpring, and itcontcyneththeetcrnallloue of 
 j God, louing vs, and predeftinating vs to fuperna- 
 * turall happinefle , as likewife euery fubordinatc 
 grace,by which it is executed. Firft therefore, the 
 fore-knowledge and predeftinating Chrift as man, 
 to the grace of perfonall vnion,and glorious office 
 ofafvkdiatour.ofwhichwehaue, 1 Pet. 1.10. this 
 commethheere to be concerned, ihauefbeepe that 
 Are mine, which are notofLbisjbeepefold, faich Chrift: 
 where we fee that we are Gods, and God ours, be- 
 fore we are called,euen by predeftination. Second- 
 ly, Chrifts calling, of which is fpoken , Htbr. 5. 1. 
 r and the confederation entred with our mediatour, 
 wherein God required on his part, the fulfillingof 
 righteoufnes>(b tar as ferued to qualifie his perfon, 
 that he might be a fir high Prieft,and efpecialiy the 
 offering his body, that is,his fouleand body by the 
 curfed deithotthecroflcjwhermGod promifed on 
 his pare, that he would be with him to ftrengthen 
 him, and deliuer him irom all euill, and to cro wne 
 him with glory > yea, that all his (cede (hould be 
 blefled with righteoufneflc and life, through him. 
 The Scripture is plentiful to prooue that it is all 
 kinde of b'dTcdneffe, tohaue God for our God. 
 Now then if we be members with Chrift our head, 
 haue we not cnufe to be chankefuil to God euen in 
 this refp< cl, rhnthei]atnbeen,and is his God? The 
 ancient Church did magnifie GoJ, thathee had 
 
 mad* 
 
jVer.3. EpheJutnsiChxg.x. 
 
 47 
 
 made himfelfe the God of dbrdham, lfaak> and 
 Iaceb their forefathers : how much more reafbn is 
 there for vs co glorifie him in this regard, that he is 
 the head ofChrift our Lord? Againe, if any man 
 (hould helpe and deliuer from great euils fbme of 
 our friends, Qiould doc them many fauours,would 
 we not returne them in this con liberation thanks, 
 and much commend them I If Chriit be dcare vn- 
 to vs, we muft needs blefleand praife the Lord , in- 
 afmuch as hee hath beene a Gud affifting, prefer- 
 uing, and is a God glorifying our Lord and Saui- 
 our. In the head of Chrili iay ail our happinefle, 
 had not God beene a God to him , and couered it 
 in the day of battell, wee had all of vs perithed ; all 
 our fupernaturall happinefle flood and fell in him. 
 We may make a double Vfe of this; one of inftru- 
 &ion in Doclrine, the other refpe&ing manners ; 
 for feeing Iefus Chrift haih God for his God , hee j 
 hath as well a created nature within his perfon , as j 
 the increated nature of Godjhe could not be a pro- 
 per Sauiour of vs, were he not God; hee could not 
 haue God for his God were he not a creature : For 
 the Sonne ot G jd.as God,could not be predeftina* 
 ted to the perfonall vnion,whichthe humane na- 
 ture comming from without was onely capable of. 
 Againe,he did need no protector nor bicfler,hc did 
 need a God >n theft rcgards,as man. 
 
 Secondly, weemmthenct be ftirred vp to mag- 
 nifie God, lor that hec hath beene, and is vnto our 
 head. Wee fee in the natural! body, the members 
 ioy in the good of c-ic head , yen, they prererre it 
 before their o wne y for hence it is that if one itrike 
 
 at 
 
 Vfix. 
 
 Vfe z, 
 
4» | 
 
 Epbejidns 7 Chap. i. V^R.j. 
 
 at the head, the hand will ward the blow though ifr 
 be quite cut off : Thus if wee were fuch members 
 to our Chrift, as wc fhould be, we would more re- 
 ioyce and magnifie God , for that hec hath beene, 
 and is, to his Chrift, then lor that which hee wor- 
 keth for our fclues. If wee loue not and extoil not 
 the God of Chrift in this refpeft, that he is a God 
 jfobim, it is a figne wee bcarc not that loue to 
 Chrift which we (bould. 
 
 And Father of our Lor A lefm Chrilt : ] Obferuc 
 fecondiy : that we are to magnifie God in this re- 
 gard, that hec isthe Father of our Lord : This re- 
 fpeft is heere placed in order of nature,duely , for 
 it flo weth from the other ; God is not firft the Fa- 
 ther of Chrift, in regard of his humane nature, and 
 then his God $ buc becaufe hee was of his owne 
 accord the God predeftinating the humane nature 
 in Chrift to the perfonall vnion, therefore he com- 
 meth to be the Father of his Sonn , (b firre as b^c 
 fubfifiethin fleih: As we are no: {i ft the children 
 of God, and then come to bauc him for our God; 
 but beoufe God hath freely fee his v;ue vpobt vs, 
 and beene our God (b farre as to predeftinate our 
 adoption, Ergo } he commcth to b< ourFathcr, a id 
 we his children:That Chrift rhcrft >rc,as man, or in 
 regard of this extrin lick nature is the Son of God, 
 it commeth from the grace of preaeftination; Ye: 
 we muft not thinke that this doth make in God the 
 Father,a double generation i for, as the refpeft of 
 fatherhood is not multiplied from hence, that his 
 Sonne is now fingle, now married ;(b Gods gene- 
 ration is not multiplied, in regard that his Sonne 
 
 fume 
 
Ver.3. Ephefiansy Chap .1 
 
 } 4? 
 
 fometime onely was in the nature of God,but now 
 is married,by an indiffoluble perlbnall vnioa^vneo 
 our nature. To come vnto the Do&rine. 
 
 If wee fee Chrift to be the fountaineofall our 
 happines,howcan we but bleffehim who is the Fa- 
 ther of him I We fee that all Generations call the 
 Virgin bleffed, who found Grace fo far as to beare 
 him ; how much more therefore muft our hearts be 
 farre from negle&ing to extollhim,whoisthe e- 
 ternall Father of our Lord? Yea, the hearts which 
 doe affeft Chrift, doe blcffe thofe that publifii his 
 name, and hauc any, though the lcaft,place about 
 him. If we fee any whom we loue and admire for 
 their excellencies , wee account thole bleffed who 
 any way belong to them : Thus the Queene of 
 Sbddj accounted the feruants of SaUmen, happy 
 men : Nay there is nothing fo raeane, which doth 
 any way enioy this or that excellent thing, but we 
 efteerae it bleffed. Da/tid, admiring the beauty of 
 Gods Tabernacle, did almoft emulate the happi- 
 neffeof the Swallowes, who might yet make their 
 neft neerethc Altar; Hee countethall thathaue 
 acccffc to it, and that doorc-keeper whodwelleth 
 in it.cxceeding happy. Againe, we fee that if any 
 be more markeable for wifedome, valour, fauour, 
 with their Prince,if any be a deliuerer of his Coun- 
 try oppreffed , will not ciuill men pronounce the 
 Parents of fuch children thrice happy i Wee fhall 
 therefore neyther fhew our fclues to haue Chrift in 
 dueadmiration,neythertobc heauenly minded, 
 hauing vnderftanding ofthings heauenly ^ if wee 
 can thinkeofthe Father of Chrift without magni- 
 
 E fying 
 
 Dttt. 3, 
 
 V{ci. 
 
5© 
 
 Ephejians, Ghap.i . V e k.}<\ 
 
 fyingofhirainthisrefpeft. Whodothnot glori- 
 acGodin that he is the Creator of this afpedtable 
 wor!d,which we behold? but in being the Father of 
 our Lord and Sauiour, his honour is much more 
 difplayed : the rather let vs ftriue to magnifieGod 
 in this refpeft , becaufe wee (hall then aflure our 
 hearts that we loue and honour our Lord and Sa- 
 uiour Iefus,and that we haue Vnion and Commu- 
 nion with him,as head and members ; for where 
 fellowfliip is, there is coniun&ion. Then (ball oar 
 praifes bediftinguiflied from Iewifih and Heathe- 
 niflhdoxologies, which found not in them a tillable 
 ofChrift Iefus. If we lookeat God the Father, wee i 
 haue reafoft to laud him in this regard $ for it is the 
 greatcft manifefted glory : If wee confider Chtkfti 
 we are bound to it ; for who can thinke honoura- 
 bly of him that is begotten , but will honour the 
 begetter in regard of him Hi at our felues, we may 
 gather from that hath beene ipoken, arguments e- 
 nough,obliging vs to this duty. I fpeake the more 
 to this point; for the loue of Gbrift lefus is cooled, 
 yeaalmoft cxtinft, euen amongft Chriftians. 
 
 Now followeth thefecond atgumentjfrom that 
 which God hath done by vs in Cbrift^Where firft 
 wee are to confider the aftion^of Gods bieffing. 
 Secondly, thePerfbns bleflid; Thirdly, theblet 
 fings themfelucs, fet downe by enaliogkof the 
 number, and metonymie of the caufe , bkfitng for, 
 blejjed ben fits y which are defcribed from the 
 quantity and kindeofthem,Bw/* allfpirttmlblef 
 fings. Fourthly , the place whence thofe bJeffmgs 
 come, and where they arc referred > heavenly 
 places. 
 
Ver.j. Epbefianf, Chzp.t 
 
 5* 
 
 Doti.4< 
 
 places. Fiftlyandlaftly, the fountains inchrift. 
 Firft, it is to be marked that hee had in his heart 
 an apprchenfion of Gods blefling him, with thefe 
 faithtull ones he wrote vnto , before heebreaketh 
 forth to bleffe God. Obferue then in generall,that 
 the fen/c and knowledge of Gods blefling vs , is 
 it which maketh vs bleffe God againe. Looke 
 through thethankefgiuings of Dattid and others , 
 you (hall finde that theconfciencc of fome bene- 
 fits receiued from God, did mooue vnto them ; 
 I / will proife thee y becauft thou haB exalted me : Fraife 
 the Lord my foule y whohath forgtuen all thyfinnes, &e. 
 PfiL 3d. 70. 3. that receit of benefits,is the foun- 
 dation of thankcfulnefle. When the Teper law 
 himfdfe cured, hee returned and gaue thankes: As 
 S. lohn faith in Loue ; We hue him, becaufe hee hath 
 J letted vs firft , 1 lebn. 4. So in blefling ; Wee blejfe 
 \ h'tm % becanfe wee finde that hee hath bleffed vs Jirjl. 
 I As a wall cannot refle<£t light and heate from 
 
 it , till the Sunne hath firft fliined on it ; and as an 
 Eccho cannot refound anything to vs, till wee 
 haae firft fpoken vnto it: (b till our God hath fpo- 
 ken his bleflings to vs, we cannot refound blefling 
 to him. 
 
 The Vfe is to ftirre vs vp, that as wee defire to 
 praile God, fo wee would labour to get that fpirit 
 which may make vs know the things beftowed on 
 vs. The Papifis are the cut-throats of thankeful- 
 neiTe , while they will not let vs know the graces 
 giuen vs : We know our earthly things, (yea which 
 is the pitty) we know them too well, know them lb 
 that we are proud of them: Let vs labour to know 
 
 E 2 our 
 
 #. 
 
5* 
 
 Docf. 5, 
 
 ^ftthoritattue. 
 
 fl*H 
 
 Ephefiansy Chap. 
 
 i. 
 
 Ver.3 
 
 our feeft blelfings , and our hearts will not be vn- 
 thankefull. In particular. 
 
 Firft obferue, that our heauenly father, he blef- 
 feth all his children. Looke into the Common- 
 wealth, Church, Family, the fathers in them all, 
 doe blefle thofe that are vnder them . Princes, 
 their people^Teachers,thofe that depend on them, 
 Parents and Mafters,children and feruants;for,the 
 greater hath power, to blefle the lefler. Thus i» 
 it with our heauenly Father, father of all father- 
 hoods in heauen and earth j hegiueth his bleffing 
 to thofe that are his. Againe, as we fee earthly Pa- 
 rents, blefle their children , both in word and 
 worke, wifliing them bleffed, and giuing them 
 many benefits * for Parents treafure vp for their 
 children : Thus our heauenly father, doth both in 
 word pronounce vs blefled, who are his by faith 5 
 Blejfed are jm that Meette mme\ thdt hunger and 
 thirfiferrightewfnefje ; that art fur* m heart ; and 
 hee doth alfb beftow on them many benefits, 
 which doe make them blefled * For, to blefle, 
 fignifieth both as well to giue a gift, as pronounce 
 bleffed. 
 
 This then muft teach vs, firft to fteke bleffing 
 of our heauenly fathers hand 5 Seeke it as lacob did 
 wraftlefor it with prayers ancf teares, 6en^i.i6. 
 Gome to God and confefle, that we arsaccurfed 
 children of his wrath, but intreating, that for 
 Chrifts fake, who was made a curfefor vs, that for 
 this his Sonnes fake, he would blefle vs.. The blet 
 fing on Mount Sinai was gotten by doing;but fee- 
 ing the Law is impoffible, to our finfull wcaknefle, 
 
 we 
 
V e r.3 . Epbefians,Ghai[>. i . 
 
 5J 
 
 wee muft feeke the bluing onely in beleeuing. 
 Would wee not count that Childe a mifcreant, 
 which would not come to the Parents, and aske 
 their bleffing? It is a token we are baftards, and 
 not children, if we come not to God in fecrer, and 
 intrcat him to bleffe vs, through his Chrift : What 
 may they thinke of thernfelues, who haue neuer 
 heartily ,and humbly fought this wayjThat repro- 
 bate Efau (hall condemne them ; for he fought his 
 earthly Parents bleffing importunately, and with 
 teares, when now it was too late, which thefe ne- 
 uer did toward their heauenly. 
 
 We who are his children, muft reioycein this, 
 that we haue fiich a father,whofe bleffing we know 
 to be on vsi It is with vs, as it is with little chil- 
 dren , who haue many bleffings, but thinke little 
 on that matter, which yet an vnderbanding childe, 
 more grownevp, hath in great account. Wemuft 
 amend this,and not Ml be babes in vndcrftanding; 
 our bleffing is the fountaine of all happineffe ; 
 Come ye blejjed of my father, inherite^e^ergo % is not 
 lightly to be efteemed. 
 
 A third Vfe, may befor Imitation. 
 
 Obferue thirdly, who hath blejfed vs, my felfe 
 wthyMt who are faithful Saints. Obferue, what 
 kindc of children bane their fathers bleffing; the 
 faithfullones,whoare fan&ified, thefe are blcfled 
 of God; for Saint Pauls faying, who huh bleffed 
 vs, doth not fpeake rhetorically, like great men, 
 who fpeake in the plural! number,for the Angular; 
 We mil you, this or that was done to vs ; but he hath 
 reference to thefe Efhejians, whom he defcribcd in 
 1 E 3 the 
 
 W*. 
 
 W* 
 
54 
 
 Ephefiansy Chap. 
 
 Ver.3. 
 
 j the firft Verfe i of whom^oy ned with himfelfe, he 
 i affirmeth chat they were Welted ; The truth is,firft 
 ! we are really and aftually blefT;d, bleffedneflfe be- 
 I ingreceiued into themfelue^but fuch as are belee- 
 uers, andnowfan&ified, though others are pre- 
 deftinated to bleirednefle,yet this doth onely make 
 them bleffed, fo farre,as that their .bleffedneffe is 
 intended in time future, it doth not for the prefent 
 worke any alteration in them, tending this way. 
 Praedeftinate and reprobate, before faith come,are 
 in themfelues all one: Know you not that drun- 
 kards \railers, fhall not enter into Gods kingdome ; fitch 
 were y*u> but nor* you are wajhedi theft ergo y 
 who now were bleffed, ergo y predeftinated be- 
 fore their callings, were the fame with thera, who 
 (hall not enter into Gods kingdome. 
 
 Secondly y I fay, as none are a&ually bleffed, fb 
 none can be kno wne and affirmed to be bleffed in 
 Gods purpofe, which are not beleeuers and Saints. 
 The realbn is.becaufe that which is in Gods minde 
 cannot be knowne further then the word or worke 
 of God doth reueale it. Now Gods word doth tell 
 vs onely thus farre, thatfueh as are and (hall be 
 called to faith, and fari&ified, they are predefti- 
 nate. Now then, further then we can fee faith,we 
 cannot deicerne any to be predeftinate : But the 
 faith of fuch who are already beleeuers, is onely 
 fuch as we may perceiue (for there is no word re- 
 uealing whom God will giue faith to hereafter, I 
 fay, fb reuealing it that their perfbns thereby are 
 made euident to vs,) ergo\ wee can fee none to 
 be predeftinate to faluation, vnleffe wee can by 
 
 fruits 
 
Ver.3. EpbeJkns-iCh&ip.i 
 
 \ 55 
 
 fruits,behold him tobe iruprefent a bcleeuer. Again, 
 j our faith and grace, is the worke beginning our fal- 
 uation ; till therefore faith is wrought, there is no 
 worke of God apparant, which doth letvs fee 
 hee hath a purpoie to faue : This then is a truth, 
 that the beleeuing and holy perfon, is onely fiich, 
 of whom we may iay,that he is blefled of God;yet 
 this caution is to betaken, that as we cannot fay 
 any is blefled > (o we cannot fay any man in parti- 
 cular, wanting faith and grace, flhall not be blefled, 
 or that he is not predeftinated. If a man vp a fore 
 day Ihouldreafon thus; here is no funnevp, erg$ % 
 noqe will rife to day, his fequell were friuolous ; Co 
 here, &c. 
 
 The Vfeof this Do&rine, is firft to comfort the 
 Lords; who beleeue fo on Chrift,that their hearts 
 are purified, and their defireis to walke precifely ; 
 the world accounteth them, as they did before of 
 | Saint Pauly Chriftians, and (Thrift himfdfe, as if 
 they were off-fcourings, \C*r. 4. bafe, curfed 
 people,/^. 7. Curfed and plagued of God, ra- 
 ther then blefled, 7/i. 53. 4. But this is our com- 
 i fort, God thinketh, and pronounceth otherwife 
 of vs. 
 
 We fee the vaine iudgement of worldlings, they 
 
 giuingfentence according to fenfe, thinke often 
 
 wicked ones happy, Mal^ 14. To ride on a fine 
 
 Palfrey, to haue a cap and knee gwen them , to 
 
 j fat their hearts with laughter, and all earthly con- 
 
 \ tenements; thefe things our Epicure-like Chrifti- 
 
 • a»s count felicity ; Butif thou haft not faith and 
 
 grace, clenfing thy heart and life, though thy 
 
 j E 4 excellency 
 
 Ephef.f.if. 
 
 rjei, 
 
^ 
 
 EpbefiansyGhwp. 
 
 V*R. 
 
 Bo£l\% 
 
 Vfei< 
 
 ?• 
 
 excellency doth touch the clouds,, and thou doeft 
 feeme to make thy nealt in the ftarrcs, yet (halt 
 thou perifti like the dung \ the higher thou haft 
 beenc lifted vp,fo much the more deadly down-fall 
 (halt thou take into thofe hdlifli torments, that 
 fearful] deftruction.Tfea much for the perfom Mejjed. 
 
 Now for the bleffings, i .The quality ; witbjpi- 
 ritualL 2.The quan tity tfVith [att^Jpiritmll blcfings. 
 Firft^for P^marke what kinde of benefits pro- 
 uoke him to biefle God^euen thofe which are fpiri- 
 tuaLObferue^hat benefits make a regenerate man 
 thankefulU thofe that are fpirituall, thofe beftowed 
 onhimfeife, or on his brethren or fitters doe make 
 him thankfull.-There are naturall,ciuill,& fpirituall 
 benefits: Whatfocuer things Hue a naturall,orciuill 
 life,naturall &ciuiil benefits are welcome to them; 
 fo are fpirituall, with fuch as haue receiued a life 
 fpirituallithe very Horfe will fcrape and neigh,and 
 if he could fpeake, would fay, I thanke you,when 
 you bring hira his prouender. Let a ciuill man be 
 taught skill in fome faculties, giuc him wealth,ho- 
 nour,and fauour with thofe that are great,you win 
 his louc} giue a voluptuous Gentleman a Dog, or 
 Hawke,you (hall haue more thanks,thcn for a bet- 
 ter matters when thefe things befall their friendsjt 
 reioyceth them : Thus a (pirituall man- when hee 
 feethon himfelfeorothers,fpirituall things bellow- 
 ed, it doth make him both glad and thankefulJ, 
 Rom. 1 . 8. 1 Cor. 1 .4. Rom.6. 1 7 . 
 
 The Vfe of which confideration, is to let vs fee 
 what kinde of creatures we are ; If we be rifcn with 
 Chrift, we will affeft things fpirituall 5 forgiuenefle 
 
 of 
 
V*M- Epbefidns,Cha$. i. 
 
 57 
 
 of linne, the gift of faith, fanftificarion, and fuch 
 like; ioasto be thankefull for them, ioyfuli of 
 them : yea, if wehaueany fellow-feeling, as mem- 
 bers knic together in the fame body, we fhall not 
 bcabletofeethefe benefits in any, but they will 
 moue vs to be thankefull. 
 
 Gbferue thirdly 5 In regard of God,what kinde 
 of benefits he doth giue his children $ t* wit, fuch 
 as are fpirituall ; euery thing in nature doth com- 
 municate with that which is begotten of it, fuch a 
 like nature as it felfe retaincth : Thus it is alfo with 
 ciuillmen,forthey leaue their childrcn,Gold &Sil- 
 ucr,Houfe & Land, and fuch like other good riuill 
 benefits : Thus our heauenly father, he is a Jpirit, 
 he,*/g<\maketh vs partakers of a diuine nature,who 
 are hischildren,andblefleth vs with fpirituall blet 
 (ings. 
 
 Now a blefflng is fpirituall in two regards. 
 
 1. In refpe& of the nature, when it i$ a thing 
 wrought, not by any power of nature, or mcanes 
 naturall ; but by the vcrtue of Gods fpirit, and 
 meanes fupernaturall , fuch as is Gods word. 
 
 2. Things are then in fbme fore spiritual], when 
 though for their EfTence and being, theyexceede 
 not nature,yet they are directed by a fupernaturall 
 prouidence, to worke vnto an end aboue nature, 
 euen to bring vs vnto happineffe with God, fuch 
 as is fpirituall and fupernaturall. Now God 
 doth thus giue his children many bleffings fpiritu- 
 all, for nature; and doth fo guide all things,hea!th, 
 wealth, ficknefle,pouerty, that they worke toge- 
 ther vnto thefpirkuail and fupernaturall faluatio/r 
 
 of 
 
58 
 
 Ephefiam, Ghap. 
 
 Ver.3 
 
 ofthofewhoare his. If then one (hould obie&» 
 and fay, whythegodly hauc the benefits of this 
 life, natural] and ciuil), as well as thofe belonging 
 to another, ergs, are not bkfled onely with fpi- 
 rituall bleffings. / anfwere. That euen thefe be- 
 nefits are in fome fort fpirituall, while by Gods ! 
 prouidence they are eleuated and guided to a high- ! 
 er end then istheferuice of this lite onely. Hence 
 we may make a rule, whereby we may know whe- 
 ther we be Gods true children, whether wechaue 
 the childrens blefling. Let vs enter into our felues, 
 and looke if we finde thefe fpirituall bleffings, then 
 we may fecure our felues, that we are the Lords: 
 Thefe are all of them appurtenances to the matter 
 ofinhericances.Now we know,thoughParents giuc 
 Legacies to many vfes,to many perfbns,who are no 
 kinnetothem, yet they conueigh the matter of 
 inheritance onely to children ; So doth our God 
 giuc many bleffings to men deuoide of grace, to 
 caft-awaies > but thefe fpirituall bleffings of (bund 
 taith, repentance, &c. which ferue to enter vs into 
 the inheritance of that euerlafting kingdome, hee 
 beftoweth thefe on none but children. Let not 
 men deceiue themfelues, becaufe they haue thefe 
 outward things : Efm got the blefling, which the 
 deaw of heauen,and the fatnefle of the earth might 
 \ ycelde him : Abraham, gaue gifts to the children 
 J of his Concubines, though not l/aaks blefling. 
 | Thou cm ft not knowthyfeifebleffedofGod, by 
 I outward things, vnleffe thou findeft them to pro- 
 uoketheetoloueandfeare,andbethankfull to the 
 Lord, and fo fet forward thy fpirituall faluation. 
 
 Secondly ; I 
 
!ver.?. 
 
 Ephefians, Chap, 
 
 >? 
 
 Secondly* Wee fee here that the happinefle, that 
 the riches of the fpirituall man, are not known, nor 
 di/cerned with outward fenfes.and carnallreafon; 
 for fpirituall things cannot be difcerned, but fpiri- 
 tually $ the godly man hath a white ftone,in which 
 is written a name, that none reade, but himfelfe^ 
 he is abfolued from finne, and accepted to be a 
 Sonne of God, through Chrift, and heire of hea- 
 uen : And yet becaufc he is thus made a fonne of 
 God, through (Thrift, the world doth not know 
 him $ euen as we know not the fonnes of Princes, 
 (were they amongft vs,) who dwell in Nations 
 far from vs.But this muft not difinay vs:Some men 
 that carry a low faile, being of great wealth, liuing 
 at an vndcr rate, in regard of that their ftate might 
 beare , when fbme of greateft fliow, but meane 
 wealth, fcorne them as poore ; they fmile at the 
 thematter,knowingthemfelues in matter of eftate, 
 not inferiour to the other, and they pleafe them- 
 felues thus,that they are vnknown: While we haue 
 hidden treafures the world knoweth not of, we arc 
 nottobedeie&ed. 
 
 In hcAuenly fUccs.~\ Obferue , Where all our 
 biefflngs aregiuen vs, in heauens \ there they are 
 firft framed whence they come which we haue,there 
 being the confummation of them referuedj our 
 hope, not the habire whereby we hope, for after 
 all things prefent,this (hall haue no place, i Cor. 1 3. 
 but the things we hope for are in heauen, our in- 
 corruptible inheritance, is heauen,referued for vs, 
 where Chrift our head was ; there Saint jW,thcre 
 ; all things may well be (aid to be, which are giuen 
 I vs 
 
 1 r/r. 
 
 Vfel 
 
 Cor.*, 
 
 Ilcud.1.17. 
 
 1 Iohn 3 $. 
 
 Do£i:$, 
 
6o 
 
 £pheJians 7 Chaip.i* 
 
 Ver.3 
 
 Vfci, 
 
 vs in him.Now when the Apoftle did write,Chrift 
 the common treafurie of all his Churches good, 
 ! was in heauen. Earthly Parents giue and leaue 
 I their children blefflngs , there where themfelues 
 I haue their abode \ they giue not commonly inhe- 
 1 ritances to them in Countries they neuer did 
 dwell in : Our heauenly fathers dwelling is in the 
 heauens, and there he giuethvsour blefflng. A- 
 gaine, we fee that is the place, where euery thing 
 refteth, that I (ay, in which it is firft bred, from 
 which it firft cornmeth : Fifh bred in water, there 
 they abide, they cannot Iiuc being out of it; Co the 
 creatures in the earth : and thus the/e (pirituall be- 
 nefits, the place of them i$ heauen, there is kept 
 thefulneffe of them, thence they come, thence 
 . they (hall haue their confummation : In this re- 
 gard, earthly things are called things below, hea- 
 uenly,things aboue, where Chrift fitteth; this is 
 oaraduantage. What man in a ftrange Country, 
 as a Sojourner a while, would not with, were he 
 to rcceiue great fummes, that they were paid in 
 hisowne Countrey, for his vfe, rather then ten- 
 dred to him there, where he was a ftranger J So it 
 is with vs, vnder fayk toward cur Country, where 
 our father dwelleth , it is our commoditie that 
 our treafiires are there referued. 
 
 The Vfe is,firft to let vs fee our fecurity,in regard 
 of theft benefits : Such as haue earthly treafures, 
 they loue when it is kept in fafety $ fo it is that the 
 treafure laid vp in heauen , is fafe there , nei- 
 ther Ruft cankereth, nor yet theTheefe break* 
 eth in. 
 
 This 
 
Ver.?. 
 
 EpbefiansyChapj 
 
 61 
 
 This fliould ftirre vp our hearts heaucn-ward, 
 for where our chiefe treafure is, fliould not our 
 hearts be there with it? Were Land fallen vs by the 
 death of any, in the remoteft (hire of England, 
 we would not thinke much of going to fee, and 
 takepoffeffionofit: Thus it fliould be here, wee 
 Ihouldftriuewhile on earth,' to get a large cnte- 
 rancc into this heauenly. kingdome, while we are 
 here on earth. 
 
 This con fidered, is a great ground of pati- 
 ence : We fee men on the way ,will content thern- 
 (elues with fbrry lodging, and pafle by little dif- 
 eafements* for they know that once at home,they 
 (hall take their eafe, and want no contentments : 
 Here we haue many wants- fpirituall, we are in- 
 countred with many difficulties ybutatourhome, 
 in the heauens,we haue all kinds of bleffings refer- 
 uedfor vs}See,#^ 10.76/7 endured with ioyjhcfioh 
 ling of their goods, knowing that in heauen they had a, 
 more ensuring fubfiwee* 
 
 Againc, that he faith, [AH fitrituaU ile/Sngs^ 
 We may note,how liberally God dealeth with his 
 children : To giue vs any bleffings, were raercy,for 
 we hauciuftly forfeited them all y To giue vs fpiri- 
 tuall bleffings is more^but thus to giue vs all kinde 
 of fpirituall bleffings - 7 yea, as you heard in the la ft 
 Do&rine, to make euery bleffing, after a, fort fpi- 
 rituall, this is his exceeding bountifiilneffe: Hee 
 hath giuen vs all things that pertaineto life eter- 
 nall, in the world to come, and to liuegodlily in this 
 prefent world, i Pet.i.i .We feegreat men on earth* 
 doe not onely giue their Heires earthly bleffings, 
 
 but 
 
 yfiz, 
 
 nn. 
 
 DoEl.g* 
 
 DwafpirituaUai 
 Ejfe»tiali4,acci» 
 dctttdlia.Ejfent. 
 in quorum per- 
 
 ftfttonefanffi- 
 tatiiperftftio 
 conffiitiMcidet. 
 qnxpojfunt ab- 
 effefanftifica- 
 tione noflrafibi 
 conflantcjUuxni' 
 nationes pltnio- 
 rafuawtalHy 
 
I 6t 
 
 EpbefianS) Chap, i . V e R.3. 
 
 but all kinde of earthly bteffings, dignity, offices, 
 they wke^them w;iues,beftowon them houfe,land, 
 money, tuery thing aboundantly; thus doth our 
 heauenly Father in things fpirituali.To vnderftand 
 it morefullyjknow thefe Jpiritual benefits are eter- 
 nal!, I meane giuen Vs for eternity ,or,in time per- 
 formed to va. The-fir^-areour Ele&ion, Predefti- 
 nation, of which hereafter. 
 
 Now thefe giuen vs in time are double, fuchas 
 we liaus lor the prefent^fuch 35 are kept to be re- 
 uealed hecreafter, 1 .Pet\ 1*3 • Thefe which we haue 
 for the ,prefent,are Pofitiue , fuch as doe conferre 
 fbmcgood thing vpon vs; orPriuatiue, fuch as 
 keepe euill from vs. Gods, pofititte fpirituall bene- 
 fits are inward or outward: Inward,ail illuminati- 
 ons, infpirations , guifts of the fpirit, all rnouing 
 and confirming of Grace once receiued: Outward 
 bleffings, Word,SacramfrntvKcafions outward* 
 ly mouing vs to goodVaiirbe gifts oi-gr:K:em o- 
 thers, by which we are edified , they are our fpiri- 
 tuall bleffings whom they proftc,not theirs onely 
 in whom they are receiucd : In a word,cuery thing 
 which is made to further our faluacion, is made in 
 this regard a fpirituall outward bicffing to vs. 
 
 Now the Priuatiue bleffings, in not letting 
 temptations come, not come in iiich ftrength , in 
 putting them by , in defeating the effeft which o- 
 therwife they would haue , they are:aboueall can 
 be fpoken or comprehended. 
 The bleffings tobereuealed in the Iaft time,which 
 refpeft both the foule and body , for that (hall be 
 made fpirituall, they are fuch as neuer eye faw,nor 
 1 «are| 
 
|Ver.3« Epbefians, Chap.i. 
 
 earc heard: And though wehaue them not in pot 
 feffion,yet they are ours* we are bleffed with them, 
 though wee are not yet poffeffed of them j as an 
 heyre hathright to hislands,during his Wardfhip. 
 I Let thefe then fuffice to giue you fpme tafte of this 
 bouncifulneffe of God toward vr. 
 
 The Vfe is to ftirre vs vp to feeke to be parta- 
 ker of this our Fathers blefling : Happy art wee 
 whom he hath thus bleffed, if wee be ftirred vp to I 
 cry to bitiubat we may be partakers of it; and cut- f 
 fed arc iwree who ,h,eare fhdx boateJUdbofle; of .his j 
 toward vs, if wee defptfe it, notJookirig afccr,nor 
 caring for it. Many prophane Ef&uks prefer their 
 pottage before this bleflmg.. If menrbeing capable 
 of great hopesitt>mdaeir earthly Rri*tar$/ thould 
 choofca warcdririg life* not letting by alhheir Pa- ; 
 thers could leaue tbtnr, would noc cueny one cry 
 otitottbem as forlornc mtfcrcants&Ib*i& it is with 
 vs,weaVe tafpaWebftfhkindesofipiritu^ bl.efflngs" 
 from cot feauendyEaAcr, things; fogrfat as ne- 
 uer chtred into thehcaiit of any! fully: if wee liue 
 like Prodigals, (toy from his'haufe, not /etting by 
 diefethings, how wofdH is pur cafe ? 
 
 Secondly, wee^faeitbegreitfiappintfTc of the 
 godlyiman; Whatiif fcuchad not a QrofTc to bleffe 
 him with Jyet he hath in reuerfion great things; he 
 hathallibaundaBccin iiopci riiQUghoottiiir^nd: 
 A gre^theyrcisaenea 2(.cduniQdL»wcahhy,'thoagh 
 during bis nan-agd aridAVard&i[),bc. isbftea held 
 to ftraight allowance ; fo.herej&c. r 
 
 LaftJy v \iv^r feejtheir caroi*: wherfeeke blefflngs 
 out ofiChrift^whakinjadcjdueny thing, in whom 
 
 all 
 
 *3 
 
 Vfe i, 
 
 Vfe2< 
 
 rf<*. 
 
64 
 
 Dott. to, 
 i Cor.i.;i, 
 
 Colof.j'.J. 
 
 #f#i. 
 
 %. 
 
 Ephefians ,Chap 
 
 i. 
 
 Ver.3. 
 
 all \%Kyitne»: Such who feeke iuftification , perfe- 
 uerance,pardoa of iinnes after Baptifmein them- 
 felues,their own fatisfa&ions in the Churches trca- 
 fury. 
 
 In chrifi : ] ObferuQ laftly, in, and through 
 whom we come to be bleffed,euen in and through 
 Chrift our Lord,; We are bleffed through the ac- 
 knowledging of Chrift, with all things that belong 
 to life eternall , and godlineile. Chrifi is made of 
 God,our fan&ifier* iuftifier, rather, Redeemer. In 
 Chrift was the ftrineffe of Grace, that we might re- 
 ceiue from him, the Sunne of righteoufneffe , and 
 Head of vs. We Haue life begunne in vs , I raeane 
 thelife of Grace: Where was it before onr callings? 
 Where was the life of vs before we were born? was 
 it not in our Parents ? Thus this lif > wc haue , be- 
 fore it come to beconueyed to vs,was in Chrift the 
 fccond Adam>an<i common Patent of vs all. We 
 looke for life in the heauens.\Wberc is it? Whereis 
 the life of a tree in Winter? Is it not in therooceiat 
 the Spring it will be raanifefted byleaues, blo£ 
 fome fjfruites : (o y $ur life we looke ffir % is bid i* Chri& 
 ourroote, as: it were-; When he the Sunne of life 
 and rSghceoufneffe fliall approach to vs in Judge- 
 ment, then (hail we haue that life,now hiddcn,raa- 
 nifeftedinvs. pi 
 
 TfaiiVfe of this is, firft to let vs fee to whom we 
 are to^iuethe praifc of all we haue receiued, euen 
 to Chrift the head dfvs : Wee haue receiued our 
 fpirituall being from him. 
 
 Againe, we rauft labor to get more ncere cotru 
 munion with Chriftvfceing heeisrfiefountaine, 
 
 whether 
 
Ver.4. EpbeJtans,Chaf.i 
 
 « 
 
 whether (hould we haue recourfe but to him ? the 
 more we could approach to the Sunne , the more 
 Ihould we be in ightned with the light of it. Want 
 of Vnion and Communion with this fountaine, 
 maketh the Grace in temporizers come to nothing, 
 as waters doe which haue no running /pring to 
 feede them. 
 
 Who bath defied <vs : ] Now he doth profecute Vjeuse 4. 
 the Dodrine of Gods benefits , which were fum- 
 marily propounded, and proueth that he (pake by 
 particular enumeration; firft,of benefits before all 
 times, which we haue Co in Chrift , that wee haue 
 them through him ; Secondly , of thofe benefits 
 which we haue fo in Chrift,that we haue them alio 
 for his fake,5c through him,as he fpeaketh in the 7. 
 verfe,changing hisphrafe,w whom wehaaeredemp- 
 tionjhrough bis bloud. The former are two. i.EIe- 
 dion in this verfe i.Predeflinationin the y.andtf. 
 verles. In this verfe wee are to marke thefe things. 
 i.Thefpirituallbleffing,ashee&tfA eletfed. a.The 
 perfons heercfaid to be ele&ed (itf,) 3. The per- 
 lon in whom,(w him.) 4.Thetime. j.Theend. 
 
 Firft, to open the meaning of them, and then to 
 come to the inftruftion to be deduced. Firft , for 
 Elcftion,it is put fomctime for that ele&ion which 
 is made in temporary execution of Gods purpofe, 
 whether it be a (eparating of men to the ftate of 
 Grace, which maketh them as thechofen firft fruits 
 of the creature, thus it is taken, John 15. ip. The 
 wtrldhtteth youbecdufe 1 htue chofen yoa out of the 
 world.U thus, i Pet. 1 .ver. ^ to the eleff of the cttfyer- 
 /&jy,feeraeth to bevnderftood : or a feparating of 
 
 F them 
 
66 
 
 ■ - ■ ■ ■ 
 
 EphcjianS) €hap. i . Ve R.4. ! 
 
 theni to any office or dignity, as Sauh r yea, ludai 
 might in this fenfe be faid {chofen) . But heere hee 
 (peaketh of that choyfe which God made with 
 himfelfe from all eternity^ is manifeft. 
 
 Secondly j By the perfbns (vs,) he meaneth 
 himfelfe, with thofe Ephefians which hee had called 
 Saints and beleeuers, ver.i. 
 
 In him.'] Isdiuerfly conftrued $ firft,in him,that 
 is in God the Sonne, not conlideredas God-man,, 
 Headand Mediator ofthe Church, but as fecond 
 Perfbn, God with the Father. Thus all things arc 
 (aid createdjinjOr by Chrift;not that he is confide- 
 red as Man- God in this worke,but becaufe Chrift 
 God-Man as the Sonne of God, God with the Fa- 
 ther and Spirit, as that perfon by whom all things 
 arecreated But iw.j.itis plaine,he dothconfider 
 Chrift as wee are blefled in him, in regard of both 
 natures, euen as he h&th God for his God by co- 
 uenant 5 In him who hath God for his God and Fa- 
 ther,wc are blefled. 
 
 Some make this (in chri/i)not to be referred to 
 that aftion of ele&ion, but to the end,in this fenfe; 
 He hath chofen *v$ in Chrift \tkat wefbonld be holy, thzi 
 is , hce hath chofen vs that wee fhould be holy in 
 Chrift ^ but beSdes the harflwes, it is impertinent, 
 though a truth;for, hisfcopeistoproue, not that 
 in Chrift we are made holy , but that we haue this 
 blefflng of election in Chrift. 
 
 Some take ( in Chrift,) as if it belonged to the 
 perfbns elected, in this fenfe , as he hath chofen vs 
 now by faith in Chrift , to that fore-fight of his 
 which beholdeth all things as prefen^which are to 
 
 come- 
 
Ver.4» Epbefms, Ckag.i. 
 
 <>1 
 
 come ; but this is befide the fcope of this Scrip- , 
 aire, which intendeth not to lay downe our vni- 
 on with Chrifl. by faith, but Gods electing Chrift , 
 Ergo % inbim> mutt needs belong to the action of 
 Electing not that obiect about which it is ex- 
 ercifed. 
 
 In him.'] Therefore noteth,Chrift God man, as 
 the head and firft Elect, after whom,andin whom 
 all ofvs his body (for order of Nature) are elected: 
 Co that this phrafc noteth the order in which wee 
 come to be elected, not the caufe of election. 
 
 For the time.there are 3. pbralcs which feemc to 
 note the fame thing: \ .From the beginning: i.Before 
 worldsi^Befortthefoandation of the world .Thcfe all 
 may note that eternall loue of God toward vs ; 
 there vnderftand nothing but eternity ; but be- 
 caufe within eternity God doth forefee the things 
 which are done in time, and therefore though hee 
 chofe from eternity , nothing hindereth (as fomc 
 thinke^) but that hee might forefee fbme thing 
 whereupon to choofe $ therefore this phrafe may 
 be extended , not onely to refpect the actuall crea- 
 tion, but the Decree it felfe of the worlds being: to 
 this fenfe,that hee chofi his in order of nature, be- 
 fore by his Decree hee laid the foundation of the 
 world. . 
 
 The end is all one with faluation elfewherc na- 
 med ; for, loue made perfect is theformall biefled- 
 nefTe we looke for in heauen : it is nothing elfe but 
 the fupernaturall being and life of a Chriftian, 
 which is begun in Grace, perfected in glory. The 
 fumme ot thefe wprds more amply is this : 
 
 F 2 Blejjed 
 
 2 Theff.i, 
 2 Tim. 1. 
 
c% 
 
 Ephefansy €hap. i . V e R.4. 
 
 Dott.i. 
 
 Blejfedbe he who hath bleffed*vs in Chrifl y mth 
 euery ffiritudl blefing: As for cxample^Firft he 
 hath with himfelf fet his liking on vs,chofen vs 
 before othcr5$itf,I %, who now belieuc on 
 Chrift, and are fan&ined by his fpirit; this his 
 Election, beginning firft at Ghrift our Head , 
 and Co defcendingdownewardon vshis mem- 
 bers, in hiimand this his Grace was toward vs 
 before there was any world ; yea, for order of 
 nature before his decree did lay the foundati- 
 on of the world, that to which he hath cle&ed 
 being no lefle then faluation,that glorious life 
 of loue, which begun hcere (hall one day bee 
 made fpotles and perfect before him. 
 Now to come to the Do&rine hence to be de- 
 duced. 
 
 Firft, We fee what is a bleffing worthy all thank- 
 I fulneffb, euen this ofr our eleftion : Jpraije God al- 
 l Wdies> who hath elefted you from the beginning : This 
 istheroote,outofwhichallthe(e bleffings grow, 
 which in time we partake ; euen as the body and 
 bowes & branches of the tree iiltie from the root, 
 and are borne vpby the fame, Ergo, this is in na- 
 ture, and in S. Pauls reckoning, before predeftina- 
 tion itfelfe. For as firft I a-ree vpon this end , I 
 will help a ficke man to recoucr his heaith.before I 
 determine to fend for any Phyfuian ; Co here,God 
 doth firft by ele&ion choofe to the end , and agree 
 on that in order of narwre, before hee predeftinate 
 meanes,by which he will moft certainely bring to 
 this end.For the better vnderftanding ofthis bene* 
 fiywo things (hal be briefly operyed. i .What it is. 
 i.Why 
 
Ver»4< 
 
 GodsElettion. 
 
 } h 
 
 \ >it»trinfet* 
 fotmalitatHre. 
 itfttontm ton* 
 naans. 
 
 2. Why God the Father is herefaid onely to ele&. 
 Forthc firft.the common matter which doth concur 
 to the being of this benefit, is loue ; a loue which 
 God hath to vs to bring vs to that life, which is a- 
 bouc naturejthcrefore fbmetime Gods choofing,is 
 exprcfled by louing;/ haue Uued Ucob^nd bated E- 
 fau> that is not, yeclded Efatt that meafure of loue, 
 which the Hebrcwes called hating. But there is a 
 further thing in Election, which doth difference it 
 from loue, and that is a refpeft which is in this 
 loue, whereby it iscaried to fome, before other ^' t [° n ?'** 
 fome > it fb loueth fome, that it reie&eth other 
 fome from hauing part in it. Deut.j.j. ihatte lotted 
 thee, and cbt fen thee, Should God haue loued euery 
 reafonable creature to life, there had beene loue to 
 all, but ele&ion of none; he who taketh all,maketh 
 bo choifeof any ; therefore Godmaketh it a dif- 
 ferent thing; / baue lotted thee>and cbofen thee : Some 
 make this all one with that fore-knowledge menti- 
 oned, Rom. 8. 29. and it cannot be denied, but 
 knowledge is often put for loue and approbation, 
 and that God knowcth his Church ana ehofen , far 
 other wife then other things ;euen as a man know- 
 cth all his goods and fubflance, but his wife and 
 children after a fpeciall manner : Neuertheleffe, it 
 may well note, that -knowledge which is in order 
 to this aftion of Gods choofing, whether going 
 before it, or comming after it. If we haue ehofen a- 
 ny to any thing, we know whom we haue ehofen, 
 and if we are about to choofe any,we know whom 
 we are about to choofe : So God doth not onely 
 know whom he hath ehofen, which knowledge 
 
 F 3 fto 
 
 Rom.s.ip. 
 
 Expounded. 
 
7o 
 
 Ephefansy Chap, 
 
 V*M- 
 
 FA i. 
 
 (to our manner of conceiuing)doth follow the adt 
 of his will, now being put forth, but he doth know 
 whomheisinchoofing,orabout to choofe, and 
 this doth goe before to our vnderftanding: And 
 this I thinke the meaning of fore-knowledge in that 
 place : Such whom he did fore-know to be the per- 
 sons whom he would choofe, fuch hee did pre- 
 deftinatej and thus that place, i Pet. i. <ver. I. 
 may be more fitly refolued ^ where he faith, the 
 \faithfuU of the djfterjion were chofen* according to 
 fore-knowlege. 
 
 Now God the Father is /aid to choofe, not that 
 the Sonne, and Spirit choofe not alfo, (for if three 
 of vs had butone will common to vs all,one could 
 not will any thing, which the will of the other two 
 fhould not alfo will,) bccaufe the Sonne fuftaineth 
 the perfon of one ele&ed, the Spirit is the witnefle, 
 fealing this grace to our hearts : As the Father is 
 often alone named in inuocation, not that the o- 
 ther perfbns a re not to be praied vnto, but becauft 
 theSonneisconfideredas the mediator, and the 
 Spirit as the Schoole-mafter , teaching vs what 
 to pray as we ought, therefore the Father onely is 
 cxpreffed. 
 
 Wherefore this benefit, being matter of thank£ 
 giuing,let vs labour ro acknowledge the goodnefle 
 of God this way. We will thanke men, euen for 
 shcgood meanings and purpofes we perceiue them 
 to haue toward vs, though they hay e done nothing 
 by vs. When Dauid leaped, reioycing in fpirit be- 
 fore the Arke, what was before him ? That God 
 whohadchofen him, had reie&ed the houfe of 
 
 Saul, 
 
hV er -4' 
 
 GodsElettion. 
 
 7i 
 
 StmU from ruling ouer his people. How (hould we 
 reioycein (pirit, tothinkethat God hath ele&ed 
 vsto aneternallkingdome \ from which many, 
 no way ourinferiours,arc reie&cd? If any (how 
 vs common countenance, we doe not Co much re- 
 fpeft itj but if they admit vs into fiich peculiar fa- 
 uourasthey will not communicate withany who 
 are not their beft beloued , then wee doe highly 
 eftccme it : To be taken vnto this riches of grace, 
 this fb reftrained fauour , in which the greateft 
 part of man-ktnde haue no part, how (hould it af- 
 feftvs? 
 
 Thefecond Doctrine. Who they are,of whom BoU,i % 
 we may fay, that they are eie&j euen fuch, who 
 haue true faith and holmejp: As we may know Faith, 
 fo we may know Hieftio'Uf we ice in judgement of I 
 charity ,that any hath a hith vntained, and true en- J 
 deauour of holinefle^ we may in judgement of cha- j 
 rity, (ay that fuch are ele&ed.Thus Saint Peter and 
 John, may giue the name of Eleff* to the members } 
 ofthevifible Churches, to. whom they write: If j 
 we know by experimental! certainty, or by faith, I 
 that any haue true beiiefeand holinefle, we doe in 
 the fame manner, certaineiy know,that w^orthey 
 are elected. Thus we may by Faith, know that in 
 euery true vifible Church, there are fbme cleft of 
 God j becaufethe word teacbeth,thauvhere God 
 giueth his word, there are fbme Saints, whom hee 
 will gather and edifie^ibme ground good where he 
 fendeth his feedef men : Thus we may know ccr- 
 I tainely ourfelues eleft, becaufe we may by cer T 
 '■ taine experience know our lelues to haue Faith. 
 
 F 4 If 
 
 / 
 
7** 
 
 Ephefians, Chap, i 
 
 Vb.k.4- 
 
 If I fee one put into the office of the court of Wards 
 orinto the Treafurors Place,or fo jl know that fuch 
 a man was the man,whomthe king had chofen with 
 faimfelfe to faaue the place: So when God now hath 
 by faith and fan&ification, taken one out of this 
 world -j we may know that he was chofen forth of 
 the world,vnto life: things may befaid to be,when 
 now their being is made manifeft $ While a babe is 
 in the womb,we know not what is there conceiued , 
 but when we fee a man-childe borne,then we know 
 that fuch an one was conceiued : So when the babe 
 is borne, when the being of faith & holinelTe are ap- 
 parant; we may fay thatfuchaperfbn, before all 
 worlds was conceiued in the womb of Gods fecret 
 Ele&ion, We may know a will fecret three waies. 
 1 . Ifa man will himfelfe tell vs, i.If he will write 
 to vs. 3. If he doe this or that, we know then by 
 euentjhe had a will to fuch matters,which now we 
 fee him execute : So here God may fpeake by ex- 
 traordinary reuelation, which hath beene thepri- 
 uiledgeof fbmefew. a. God may make his will 
 knowne by the ordinary enlightning of his fpirit, 
 which is that vnto the minde, as a word isvnto 
 the care: We hauereceiued the fpirit, to teach vs 
 to know thefe deepes of Gods gracious purpofe to- 
 wards vs, 1 cvr.2.12. by the letter of his word, 
 that golden chaine,^*;*. 8.29, If I be fan&ified 
 with the diuine nature, in which glory is begunne, 
 I am iuftified > if iuftificd, I haue beene called ac- 
 cording to purpofejifcalled,I was predeftinate, if 
 predeftinate to meanes, I was foreknowne, as one 
 whomGod would choofe to the end,«uen to glory. 
 
 3 When 
 
Vek.4* 
 
 Gods Ekttion. 
 
 73 
 
 3 Whenlfecmyfcliefetapartby God, from 
 the world ; the euent doth tel! rac, God chofe me 
 from amongft others : When I loue God, come 
 out of the world,cfeoofing him as my portion^then 
 I may know he hath Ioued me firft,and chofen me, 
 euen as I know a feale hath becne fet there, where 
 I behold the print of it. One may obieft,that God 
 onely knoweth whoare his I Anf.Goi onely know- 
 eth by himfelfe who they are whom he approueth 
 for his own , but with this,may ftand the knowledge 
 of fiich to whom God reuealeth it;-as none but the 
 Son knoweth the Father,& fuch to whom the Son 
 reuealeth it. 2. God onely knoweth hiscele&iuely 
 taken,that is,the whole vniuerfity of his chofen,no 
 meere man nor creature , doth in this fenfe know 
 wh© are Gods. Okie. Could we know that we haue 
 true faith & holines,we might know our Election, 
 but wee cannot j for many who haue them not, ' 
 thinke they haue them $ many who haue them in 
 forae fort, fall from them 5 many who haue them, 
 fb as they (ball not faile,yet may mifle in Judging of 
 their eftates , as Peter \ J/dU Jbeuldforfake thee y frc. 
 To this I anfwere v Firft, though a man dreame he 
 eatc, or be in this or that condition, and be de^ 
 ceiued 5 yet a man who is that or that waking,doth 
 know it, and is not deluded : So here, though the I 
 dreaming man , who is a fleepe in finne , may j 
 mocke himfelfe ^ the man whokawakeand walk- 1 
 eth with God, is not miftaken. To the fecond, I 
 anfwere. Many who haue temporary graces, fell 
 from them; but this ktteth not, but a man who 
 hath that grace whichmaketh the heart honeft,may 
 1 know 
 
74 
 
 Ephejans, Chap. 
 
 u 
 
 Ver.4, 
 
 Vfeu 
 
 know chat his grace (hall abide, and isfuchas fhall 
 be accompanied with perfeuerance : Becaufefome 
 thinke counterfeit money good filucr, it followeth 
 nor, but that we may know that which is good, 
 from that which is otherwife. Finally, though a 
 true fandified man may be deceiued in judging of 
 his meafure of loue or ftrength, it followerh not, 
 that therefore hee cannot iudge at all truely of 
 his eftatc. I may be deceiued in iudging how wife 
 I am, how ftrong, but not in iudging that I Hue, 
 haue fenfe, raoue * fo it vyas with Peter. But this is 
 by the way. 
 
 The Vfe of this Do&rine is to let vs fee, that we 
 may come to know our Ele&ion. If we iinde that' 
 our hearts haue that faith on Chrift,by which they 
 are purified, he who may know he hath that faith, ; 
 which is the faith of the elect, he may know he is j 
 elected Moswhereforelet vsjitine t& make our eleffi- 
 enfure. We will diue into the aftc&ions of men, ; 
 we cannot be at reft, till wee know how they are i 
 min'ded toward vs. What befcemeth a childo more ; 
 then co hbour^hat he may kno\v his fathers good- j 
 nefic to him I We fliould fceke to God to wkneffe 
 by his fpirit this grace, to make vs vnderftand 
 ir,thrGughthe wbrdjwc fibouldtrk our faith and 
 falsification; this is the counterpane written out 
 by t . lail copie,that will of God within him* 
 
 felfe, chooilngvsto holineile. The want of this j 
 pai.ic: maketh fome that they come to call in que- 
 i Gods loue,ele£tion,yen 5 whether euer they had j 
 grace >yea or no. Should any corporation choofe vs j 
 co any place of dignity & profit, we would quickly j 
 
 learne i 
 
V&M 
 
 Gods Election. 
 
 75 
 
 learnc it, and if wee had but an irtckling, wee 
 would nocreft till we had found chc whoie mat- 
 ter. I would faithfull foules were as wife in this 
 matter. 
 
 They are hence rebuked, who thinke that thofe 
 that are deft, cannot be knowne, that it is pre- 
 emption to goe fo farre : But (hall wee giue 
 thankes,as Pad doth, for that we doe not know ? 
 befides , arc we bid to beieeuc the Gofpell, a part 
 whereof this is? wc muft not be proudly arrogant, 
 to thinke weccanfearch thefe things to the full} 
 for to fee things vnuifible, and fearch things vn- 
 fearchable,area like vnpoffible: We muft not there- 
 fore be arrogant aboue that is written, nor yet vn- 
 thankefully negligent, fo farre as to neglc<S that 
 which is written for our inftru£ion. 
 
 In him.'] Obferue,in what order we are chofen : 
 This grace of ele&ion beginneth firft with Chrift 
 our head, and defcendeth to vs in him ; it noteth 
 the order, in which we are elefted, not the caufe of 
 ele&ion ; wee muft not thinke that wee are firft e- 
 le&ed, and that Chrift then by occafion of our 
 fall is elefted $ no, he is the firft begotten amongft 
 all his brethren, hailing the preeminence ; He was 
 fealed, and fet a part to be the Prince of our falua- 
 tion, to the glory ofgr ace, before (for nature) that 
 we were elefted ; Hcc was fore-knowne before the \ 
 foundation of the worlds I Vet. i. The wife proui- ! 
 dence of God doth difpofe euery thing, fo much 
 more principally and timely, by how much ir is 
 more excellent : Hence it is,that it doth not thinke 
 of elefting & prcdeftinatirfg vs, who are as a body, 
 
 and 
 
 V/ez, 
 
 Doft-.y 
 
76 [ 
 
 Epbefiam,Gha$.i. Ver.4, 
 
 Obictt.l, 
 
 Rep. 
 
 and come by occafion to thinke on him,who is the 
 head afterward.a.We are predeftinated to be made 
 like vnto him: Now that mafter pi&ure and firft 
 pacterne is before that which is drawne by it, and 
 done after ; Chrift was the chiefe patterneof the e- 
 lediion of grace ; And looke as it were an vnnatu- 
 rall thing for the feete to come forth of the wombe, 
 before the head ; So for vs to come forth of this 
 wombe before our head, tomefeemeth very pre- 
 pofterousi yet I fay, though he is firft chofen to 
 that glory which became him as a head, he is not 
 the caufe why we are chofen ; Euen as the firft A- 
 dtaansnotthecaufewhy Goddidloueone, fbthat 
 IPnouldbsa man, and hnue this aaturatl life and 
 being, though in and through him f cotru to h mc 
 this being : So Chrift h not the cauie why God 
 would haue me, rather then others, haue this being 
 and life aboue nature, thougu I rtcaine to, and re- 
 cciuethis being in him, for his lake , and through 
 him. The loue of God as immediately commeth 
 from himfelfe to me, as to Chrift ; thb loue where- 
 by he would haue me to receiue fupernaturall life 
 and bleflednefle with himfelfc.But here two weigh- 
 ty Obieftions are to be anfwercd * for hence two 
 erroneous conclufions are inferred, in this wife; 
 The firft proueth that we, aselefted,are now con- 
 fidered as fallen into finne. Thofe who are chofen in 
 him , whofe promife and exhibition commeth 
 in after jiwe, they are confoderedtu now in 
 Jinne^ before they are chofen : But we are chofen 
 in him t fee. 
 The firft part is not true,as which prefuppofeth 
 
 that 
 
Iv 
 
 ER.4 
 
 G$ds Election. 
 
 77 
 
 that things are in Gods intention in tfce fame or- 
 der in which we fee them in execution : Things in 
 their material! exifting haue one ordcr,in their in- 
 tending another. I want a houfe to dwell in, I rauft 
 hire or build jne, I cannot get any kt tomc,fay I* 
 well then * I n-:ndto buitdme a dwelling hoiife, 
 Icanno. without workemsn ; I inruid in the third 
 place, to hire Carpenters and MaUis, butbecaufe 
 my workemen can doe nothing without matter, 
 hence I decree to prepare (lone 6c wood : Now in 
 executing, I firft fet itone and wood the matter, 
 then I hire workemen, then I rayfe the frame, then 
 I enter and dwell in it. In order of materiall exi- 
 fting, Chrift is reuealed, promifed, exhibited after 
 finne, but he was intended before finne; the Apo- 
 file reckoned the order in which things exift , 
 iOr.3.22.23. the world, you the Eleft, Chrift, 
 God : but he giueth vs to vnderftand the order of 
 intention: firft God intendeth his owne glory ,then 
 Chrift, then the Church, tficn the World:He who | 
 is ele&ed and fore-knowne to be a Lambe taking 
 away finne, a mediator redeeming from finne and 
 death, tieiseledted himfelfe after finne forefeene, 
 and by confequent all in him j But Chrift is fo 
 foreknowne and ele&ed, Erg: 
 
 I {hould deny the firft part of this reafon ; for I 
 fee not why God (hould not choofe & predeftinate 
 him who (hould foue his chofen from finne, before 
 he decreed or ordered that they (hould fall into 
 finne: It is no ill prouidence to prepare my falue 
 before 1 will let mychildecuthimfelte. 
 
 But fome may fay \ If God doe firft appoint 
 
 Chrift 
 
7* 
 
 Epbejiansj Chap. 
 
 i. 
 
 VER.4. 
 
 ?r&6piendo gr 
 mouendo, non 
 <}tiiefctnd9 
 iwfentiendo. 
 
 Cfarift to rcdcemc from Gnne, then hee muft pro- 
 cure the being offinne, and (o be the author of 
 finne : Befidc that,this were nothing but to breake 
 ones head, that I may after heaie it. To this 1 fay, 
 that it is good that finne Pnould b^sAaftm faith,) 
 and that which is good, (b farre as it is good, God 
 may effe&ually procure it. Hce is laid to be the 
 author of thofe things which he commandetfa,and 
 worketh, mouing the heart by habits which him- 
 felfe infufeth, Ergo, cannot be (aid to be the 
 author offinne.' ft a man make a gafli to prooue 
 theexccilency of fbme healing balmej fee not why 
 God may not prepare and giue way to the finfull 
 fall of his creature, efpecially feeing hee knoweth 
 how to mend better thea his firft making. 
 
 To the fecond part of the reafon might be an- 
 fwered : that Chrift was not primarily, and imme- 
 diately chofen and predeftinated a Lambe, a Medi- 
 ator of redemption, but a Head and Prince of fal- 
 uation, who mould faue all,to the glory of Grace. 
 Now being chofen to this end , hee is by force of 
 this, hee is chofen vpon finne falling forth, to be a 
 facrifice, a Lambe taking away finnej for hce who 
 is chofen to the end, is chofen to the Meanes. 
 
 The fecond thing hence inferred , is that fore- 
 fight of Faith, and perfeuerance in it,as a neccflary 
 condition, before we can beelcfted. 
 
 Such who are chofen in Chrijlfuch are now fore, 
 feene belecuers when they are chofen , for none 
 are tn chrift but fuck a* beleeue: But wee are 
 chojen in him , &c. 
 
 The firft part of this reafon is denied, with the 
 
 proofe 
 
Ver.4* 
 
 GodsElettion. 
 
 79 
 
 proofe of it. There is a double being in any thing, 
 the one in vertue , the other in adtuall exiftkig : In 
 the roote of cornc there is blade , eare in vertue > 
 but in harueft time the eare and blade are as it were 
 adually,hauing their exiftence in & with the root: 
 So we are two waics in Chrift; Firft , in vertue, in* 
 afmueh as by force of Gods Ele&ion wee fiiall in 
 time hauelife and being from him-Secondly, when 
 now by faith we come aftualiy to exift in and with 
 him, who is the roote of vs. Now the hrft being in 
 Chrift requireth not faith.but the fecond 2 the firQ 
 being heerc to be vndcrftood. 
 
 To the fecond part wee deny, that this or any 
 text faith, we are cmfen being now by faith in Chrifl $ 
 for this fenfe makcth (inchrijt) to belong to the 
 obieft of relation, whereas the fcope of this place 
 doth neceffarily make it belong to the aft of eleft- 
 ing,in this manner : as for example, He bath f bo/en 
 <vs in him^ viz. Iefus chrift, my felfe,with you. Thus 
 we might heere takeoccafion to difcuflib thefe two 
 great queftions. 
 
 1. Whether man as now fallen, be tne fub- 
 ieft of election, 
 
 2. Whether Election is of fuchwho arc in 
 Gods forcfight faichfull. 
 I will handle the firft in the next Do- 
 the latter in the laft conclufion or do- 
 
 ftrinc of this vme. From this then, that wee 
 are bcloued in Chrift as our head, wee may ga- 
 ther our happinefle. O how firms is that con- 
 iunftion which is begun in fucha head , who is 
 God with God, bleffed for euer i. If Kings beare 
 
 good 
 
 But 
 ftrine \ 
 
 mntia. jittudli 
 in txijltntia. 
 
So 
 
 EphefianS) Chap, i . V e r.4 # 
 
 DoQ. 
 
 good will to feme family, if his loue begin in fbme 
 chiefeone whois with him at Court, as his fpeci- 
 all fauourite, it is fo much the firmer to ail the reft 
 of them. Thus here how firme& fureis his loue to 
 vs,whom he hath loued to life in Chrift our Head, 
 and eldeft brother, who is his natural! Sonne,from 
 whom it is impoffibl© that his loue (hould euer 
 ftartjand when it is fure to the head, can the body 
 be forfaken ? 
 
 • Before the foundation of the world : ] Obferue 
 what ancient loue the Lord hath born vs inChrift: 
 it is not ofyefterday, but before ail world9,that his 
 loue refted on vs, ele&ing vs to (aluation , fiich as 
 fhould ftand with thepraife ofhis glory ,2 Tim.i.%. 
 There is mention of Grace giuen^vs before aft worlds. 
 Job. 1 7.24. Make it manifefl that thou loueH them, as 
 thou louedfi mee before the foundation of the world. I 
 haue loued thee with an euerlajting Uue y ti\m the Pro- 
 phet.Earthly men will purchafe tothemfeluesand 
 heyres , when it is but a pofllbility whether they 
 (hall haue heyre of their body, yea or no, Againe, 
 they will (faew their care of pofterity while yet 
 they are vnborne , by making fure intayles : But 
 our Father of all the Fatherhood in heauen and 
 earth, doth when wee were butpoGGble creatures 
 before him, loue vs to this end of fiipernaturall 
 bleffednefle : for, by this phrafe I take not onely e- 
 ternity , but the degree of order in eternity,is no- 
 ted, that for order, before the being of the world 
 was willed by him , bee did (hew vs this grace of 
 choofingvsto life. Hcere therefore isfuplaceto 
 conftder ofthacqueftion $ Whether God for efeeth 
 
 man 
 
V E M« 
 
 Gods Elettion. 
 
 81 
 
 man as fallen,before heeled him. The queftionf 
 (bould anfwernegatiuely, bat in determining of 
 it,we wil confide^ i. The arguments which affirm 
 it. 2. The reafbns which deny. 5. Wee will (hew 
 what we take to be the trueth in this matter,anfwe- 
 ring the arguments which are here propounded to 
 the contrary. 
 
 1 Firft thsn the execution is vrged,to prooue 
 our Election after finne. 
 Thofe whom God (now fallen into finne) 
 iuftifieth, faueth, and condemneth, rhoie 
 now being in finne, he chofe to faue,and de- 
 creed to condemne. 
 
 But God fJuethand condemneth men now 
 fallen into finne, Ergo, 
 i Thofc who arc chofen out of mercy,and re- 
 probated out ot Iuftice, they are now fore- 
 feene in mifery by finne. 
 
 But our Election is out of mercy, and re- 
 probation is out of Iuftice. Ergo. 
 
 3 Thofc which are not, or haue not any way 
 being , they cannot be elected orrcie&ed: 
 But before Decree of Creation, men are 
 not. Ergo. The firft part is plaine , that 
 which hath no bdng,can haue no affections, 
 that cannot be thus, or thus, whichisnoc 
 at all. 
 
 4 That which maketh God firft decree mans 
 reaction, to the glory of his Iuftice, before 
 
 S his being or corruption is confidered , that 
 
 is abfurd. 
 I But this Doctrine of choofing and rcpro- 
 
 I G bating 
 
8i 
 
 3 
 
 EpbefianS) Ghap. i . Ve r.4 # 
 
 bating before mans fall doth Co, Ergo. 
 That which makethGod to create man- 
 kindeoutofneceffity , not out of liberty, 
 that is abfard : Butchoofing feme, and re- 
 probating others to ends forenamed , ma- 
 kethhira create out of neceffity. 
 He who cannot doe worfethen annihilate 
 his creature, cannot reicft i: to the glory 
 of Iuftice. God cannot doe worfe ; for hee 
 giues it but being , Ergo can doe no worfe, 
 then take away that hegiuethit,£/g0. 
 f Such who are chofen to faluation through 
 faith and fanftification , fuch are in linnp : 
 But we are chofen Ergo.. * 
 Such who were all alike loucd in Creation, 
 amongft fuch was no election norreiefirion: 
 but we are all alike loued , receiucdlike fa* 
 uours, had ail life alike offred vs. 
 p That which maketh the fall of man nece£ 
 fary> Co as man was not free to fall, is not to 
 b& granted : Gods decree to haue mercy 
 glorified in feme, and iuftice in other feme, 
 doth impofe neceCGty of falling, Ergs. 
 Thefe be the chiefe reafons which I haue obfer- 
 uedforthevouchingoureleftionto be both after 
 the decree of creating vs, and permitting vs to fall 
 into finne:Now then let vs fet in equall pareiil the 
 arguments which (hew that Gods ele&ing of vs 
 cannot be after the consideration of our creation 
 and fall. 
 
 i That which is a mesne by which God bringeth 
 fbme to faluation , <vnto- the glory of Grace , and 
 
 others 
 
Ver«4» 
 
 GodsElettion. 
 
 83 
 
 others to gkrifie his iuflicc in defer ue d pumfb- 
 mentsjhrt u after thefe ends decreed. Bit the per- 
 mtfiio* *f the fall isvfedly God as a mesne. &c. 
 The firft pare is plaine, for the ends rnnft be in 
 nature,beforethemeanes to the end; Thefecond 
 part may be thus cleared : We fee fome by occa- 
 iion of the fall ftued, to the glory of mercy, which 
 without the fall they could nothauebeene : Had 
 Adxm flood , it is manifeft that iuftice fhould im- 
 mediately and properly had the glory in all our 
 faluations : for we ihould haufc lined according to 
 Couenant; Doe thefe things and Hue in them. 
 
 Againe, that finne, in whofepunifhment iuftice 
 doth glorifie her felfe, the permitting it could not 
 but be a meane \ but the puniftiment of \yidmt 
 finne lyeth vnremoued on all vnpenitentand vn- 
 beleeaing perfbns ; for wee are by nature the chil- 
 dren of wrath , and Gods wrath abideth on him 
 who beieeueth not ; abideth, I /ay, intimating that 
 the wrath is not firft inflifted vpon vnbeleefe, but 
 further continued * whereas , could wee by faith 
 come to God,hc would be reconciled. That which 
 fomeobieft that the finne of Adam, not as it was 
 contra&ed by him, condemneth any , but as it is 
 continued by our vnbeleefe; this is nothing to the 
 matter. For firft it is falfe that many remaine not 
 in the death of finneand trefpafle, in which by na- 
 ture they are conceiued. Now thefe who haue the 
 puniftiment of that finne neuer rcmooued from 
 them , muft need* be. vnder tl\at finne once con- 
 tracted by him: And though the latterpart of that 
 exception is true. in thisfenfe, thatbyreafbn of 
 
 G 2 vnbe- 
 
8 4 
 
 Ephefiansy €hap. 
 
 Ver.4- 
 
 No word tea- 
 cheth that 
 God had any 
 | other eucnt;for 
 dotth'u & itue, 
 doth notprouc 
 that God pro- 
 pounded to at 
 tainrhnat hit 
 end., that wee 
 m<ghtall hue, 
 no more then 
 in what day 
 tbnu t*teft 3 thou 
 (halt die the 
 death } doth 
 argue that God 
 had this end, 
 "HT^chat all 
 mankind brea- 
 king hit Law, 
 iliould die e- 
 ternally. 
 
 vnbelcefe that finne hurtcth them , which other- 
 wife would not; yet in this fenfe it is not true^/x.. 
 vnbeleeuers are oneiy condemned for that finne of 
 vnbeleefc , not for that linne they finned in Adam 
 alfo , and other aftuall tranfgreffions. But whi- 
 ther as firftcontradted, or after continued, it con- 
 demnes;This is fure, thatvnleffc it may bz veri- 
 fied that the finne doth not by any meanes ftand 
 on any mans (core , fo as to be condemned for it, 
 that it muft needs beyeelded a meane whereby iu- 
 ftice is glorified in the iuft reuenge of iome. 
 Argument, a. 
 Eyther God bad no end in making bis creature, or 
 
 this end , which now hee comfaj/eth, orfome other 
 
 which he hath not attained. 
 But he could not be without his end in making h'm y 
 
 nor haue any other end r which he hath not attained. 
 c- /Thefirft proposition is vndoubred : the fecond 
 jt fis as cleare : for to haue no end in working agreeth 
 not to God, a wile and vnderftanding agent $ to 
 haue an end and not attaine it, ftandeth not with 
 his bleffednefle^for to haue a primary principall 
 end, which one affe&eth, is more bleffed then not 
 to haue it. Againe he whofe prouidence is fo per- 
 fect that no inferiour caufc can default befide his 
 intention and permiflion, his end cannlot be difap- 
 pointed : Now it is plaine that no inftrument can 
 default further then hct intendeth , it fliall and 
 choofeth to permit it ; for it any defed} befall an 
 inftrument which the Artificer choofeth not, his 
 workc is troubled, and it argueth ignorance or ira- 
 potency in him that fo worketb. 
 ± ^g. 
 
Ve r .4. 
 
 GodsElettion. 
 
 85 
 
 ^Argument. 3. 
 Either God did by his antecedent frouidence 
 propound this end, or he commeth to it by occafi- 
 onoffemeeuent. 
 
 But he doth not come to this endoffauing in Chrijl 
 
 by occasion. 
 
 Firftthisafter-prouidenceisimpcrfcflr, not be- 
 
 feemingGod; when one, after aching is fallen 
 
 out,raakethrhebeftofit, and is rather/^ viden- 
 
 th then procidentia. 
 
 Secondly, this maketh God v(e a more imper- 
 fect prouidence about his moft excellent workes, 
 and come to that, befides his primary intention, 
 which is far more glorious then the firft end could 
 haue beene intended. 
 
 Thirdly, This maketh God, like men, to doe 
 as hee may , when hee is hindred from that he 
 would. 
 
 Argument. 4. 
 That which doth take away the wfearchablc 
 mifiery of Election and reprobation* is not to be 
 admitted. 
 
 But to choofe, reietf y after the fall, doth euacu- 
 ate this mi fiery. 
 For though God deale diuerfly with men now 
 in equall condemnation, yet the iuftice of this fa& 
 is apparant ; for God may punifti with death, or 
 make that treafbn , trefpafle, which is commit- 
 ted againft him -> Who will challenge this fad. of 
 iniuftce? 
 
 Argument. 5. 
 That which maketh God will feme of his creatures 
 G 3 conditionally. 
 
8£ 
 
 Epbejiansy Chap. 
 
 V£R.4. 
 
 conditionally, that is not to be granted. 
 
 But towake God choofe after the fall , maketh j 
 to to haue willed ineffectually feme other end, 
 Gods will were not omnipotent, fhould it not 
 effeft what euer it willeth ; Gods velle, is poffe^ nei- 
 ther can he haue a conditional! will . I wi.i giue my 
 creature life,ifhe keepe this commandcrnent: For, 
 either he muft fuppofethat his creature muft doe 
 fome thing which he will not make him, and then 
 he were not omrtipotentjor think that he will make 
 him doe that thing, and on doing it giue him life, 
 and this in cfFcft a will moft abfolute $ or he muft 
 know that hee neither will, nor can doe it, and yeft 
 will this on a condition which he doth feeimpoffi- 
 bie j ancj this were friuolous. 
 Argument. 6. 
 That which maketh God looke out of himfelfe^ 
 for determining bis wi&: But to elett and r elect 
 after the fall fufpendeth that determination of 
 hU will on qualification fore feene in the crea- 
 ture, Ergo. 
 The firftpartis manifeft ; For it maketh him 
 not hauingall fufficiencie in him(elfe,and as it were 
 imperfe&ioninhfe vnderftanding, to goe forth of 
 himfelfe, feeking knowledge from things without 
 him,as we doe^fo is it for bis will to looke at things 
 without himfelfe, that thereupon hee may deter* 
 mine his will. 
 
 Argument. 7. 
 That Election and reprobation which are fha- 
 dowedintbeperfons of Jacob WEfau, that is ) 
 the true election and reprobation. 
 
 But 
 
Ver.4. 
 
 GodsElettion. 
 
 87 
 
 But election and reprobation ofperfomyet not J 
 affuall cxittingjrut in fame ktnde pofiblejfper- ; 
 /w without merk , *r dement, arejhadowed \ 
 forth. Ergo. 
 
 ^Argument. 8. 
 That election andreprobation^ which make God 
 a Potter framing his clay from his metre plea- 
 fur e, to contrary ends, of honour and (hame, that 
 election and reprobation are of man before 
 hisfaH? 
 Thefe latter reafbns doe more fway with mfeU 
 andfceme to me far more vnanfwerable.Forl can- 1 
 not fee,how God can be thought to hauehad other j 
 ends without many abfurdities, as for example \ j 
 i. Without holding he may fuffer defeafance in 
 the intentions he purpofeth,and by his prouidencc 
 endeauoureth. 
 i. ThatGod is mutable,going from one intention 
 to another,and that his will is not effe&uall in eue- 
 ry thing it willeth; that his will doth on fore-fight 
 t)f fome thing,in the creature determine it felfe to 
 that, to which of it felfe it is not determined. 
 
 Secondly \ 1 hold that the fureft way tracing 
 truely the or Jer of things in Gods intention, is to 
 marke well the exifting of them in execution. Now 
 we fee firft the world was made. Secondly, man, 
 and fo Gods chofen were brought forth in their 
 natural! being, holy, blefled, capable of iife,if their 
 wiifull defection hindred not. Thirdly j They were 
 permitted to fail into (inne and mifery. Fourthly; 
 They arc by Chrift deliuercd from this mifery, 
 being ceiled, luftified, glorified. Fiftly ; Chrift 
 G 4 glorious 
 
88 
 
 Epbefians, Chap a 
 
 Ver.4. 
 
 glorious, as a mediator & Sauioar of Gods chofen, 
 to the glory of grace or mercy, Sixtly ; God his 
 mercy glorious , who chofe and predeftinated 
 Chrift, that he fhould be made euery thing to vs. 
 In intention, then this order is to be kept, i .Him- 
 felfe, or his glory, in the manifeftation of his mer- 
 cy. a.The glorifying his Chrift with fupernaturall 
 glory. 3. The bringing vs to fupernaturall being 
 and glory with himfelfe, through Ghrift. Now be- 
 caufe he may bring vs to fupernaturall glory ,to the 
 praife of his grace and mercy, either by keeping vs 
 from mifery, or permitting vs to fall into finneand 
 mifery, and reftoring vs out of it to more bleffed 
 i eftate then euer, it is plainc, that he purpofed fb to 
 worke by his permiffion, that we mould wilfqlly, 
 through our owne default, runneour felues into 
 finneand mifery. Now becaufe fuch whom he will 
 bring to fupernaturall life and being, muft firft 
 1 Com m<j. j h^ue naturall life and being,and for that,man muft 
 ■ firft be naturall, then fpirituall $ and becaufe that 
 j which he purpofeth to permit to fall into finne and 
 mifery, muft be holy and happy, Erg*,he purpofeth 
 to rnaxe man, to make him holy, not knowing 
 any mifery. JLaftly 3 becaufe he that will haue man 
 thus made,muft haue fome fit p!ace,ficlyfurnifhed, 
 in which fuch a creature might be placed/r#?,hede- 
 creech to make this world which we behold. Wher- 
 fore approuing the latter arguments;! will come to 
 anfwere the former>and ib pafle from this queftion. 
 To the firft Obieftion. 
 
 Such m men are when God executethfalttM* 
 on, fuch he defied or decreed to faue. 
 
 If 
 
VeR.4. 
 
 Gods Ekttion. 
 
 *9 
 
 If this propofition be vnderftood in this fenfe : 
 ' Such men are fore*feene,when now God chooftth 
 ' them to faluation, itisfaife}foritmaketh Godse- 
 i le&ion finde fuch as it doth take, fitted to faluati- 
 ! on, and not make them fuch as are fit, by meanes 
 predeftinate. For this reafon proueth a man not 
 onelyfore-feenein linne, butfore-feeneas perfe- 
 ueringinfaith,before Gods decree to eleft him to 
 faluation^for in timc,fuch onely are faued who per- 
 ; teuere:It maketh Gods decree choofing fome per- 
 , fons to this or that end, prefuppofe euery thing 
 which after commethin, before the end be attai- 
 ned : But in this fenfe, fuch whom God faueth in 
 executing faluation, fuch be elefted to faluation j 
 In this fenfe I fay, he elefted thofe, who fhould be- 
 come fuch and fuch,by his predeftination,not thofe 
 who were fore- fecne fuch before his cle&ion ; in 
 this fenfe it is true, and inferreth nothing againft 
 our affertion. The reafon why this latter is true, 
 being this $ becaufe God choofing any to the end, 
 doth choofe him to the meanes alto. 
 
 But they Obiedt, either hee muft choofe to- 
 faue fuch as now in time hee faueth , or this 
 execution differeth from hi* decree, but it doth- 
 not. 
 
 I anfwere, to the firft part of the reafon, the 
 confequenceis faulty, becaufe it reafoneth falfely 
 from a part of the decree, as if it were the w hole, 
 in this fenfe : God confidered not thefe, fuch and 
 fuch, when he ele&ed them to faluation, as they 
 are, when now they are faued, erg*, his Execution 
 differeth from his Decree: Whereas they (hould I 
 
 reafon; : 
 
 O&Vff.r, 
 
9 
 
 Epbefians>Chap. 
 
 u 
 
 Ver.4 
 
 reafbn ) Tbofe whom God neither fore-faw fuch 
 when elected them , nor predeftinated to make 
 fuch as now they are when they arefaued; thofe 
 are faued otherwife then God decreed, for the 
 decree of God is as well of the meanes , as of 
 the end. 
 
 To thefecond, lanfwere ; The firft partis falfe, 
 and the reafbn cf it is,i>/;&. that mercy and mftice 
 can doe nothing where it feeth not finne and mife- 
 ry; for m^rcy may worke where there is poffibili- 
 ty of mifery, either by preuenting the enterance, 
 or by decreeing to (aue and deliuer from that mi- 
 fery, which by permiffion (hall befall the creature; 
 i and though reuengin^ iuftice cannot by way oi 
 I execution ;yct I fee not, why God may not out of 
 | loue,to the glory of his iuftice,pafTe by fome,inten- 
 | ding to glonfie himfelfe in their iuftpunifhmentj 
 j for what (how of iniuftice is in this ait of God 
 | moft mil , I intend to be glorious in the iuft pu- 
 | niihmentof fuchand fuch I k isonethingtomake 
 i a iuft iiuendement, another ihing to make an vn- 
 ! iuft execution. Ic is anfweredtothefecond part; 
 that Election is out 61 [i kx y i Tm.l. Paul faith by 
 OneJifhorM, the Lord (how him mercy in that day. 
 In diuers refpects the ia;Tie thing called by diffe- 
 rent names. And whereas it is faid, that reieftion 
 or reprobation, is anactofiuitice; it is denied, fee- 
 ing ic is an act of Gods dominion, liberty, or holy 
 (eifc-loue, whereby he loueth the glory of his iu- 
 fti e in the manifcitanon of it, rather then a for- 
 I in; actofiulticeher felfe; a. hkewifc, the permit- 
 | ting; the fall>was not one act formally from mercy 
 ! or 
 
VeiM. 
 
 Gods Elettion. 
 
 oriuftice, but by wifedomeand prouidcncc, ma- 
 king way, that both mercy and iuilice might ex- 
 ercile their proper workes about the creature. 
 
 The firit part is not true, looke as God may call 
 the things that are not, and louefoRie things pof- 
 fible before other, fofarre as togiucthem being, 
 not other : So he may eleft or reied, euen a crea- 
 ture, as it is but poffible in his fight. 
 
 Ianfwere; It is as much abfurdity, as to fet 
 downe the end with my feife, before I confider 
 the meane which kadeth vnto it; or to ap- 
 point the end why he maketh his creature, before 
 he gee about to make. 
 
 Thefecond part of the fift argument is denyed; 
 that which is tree in the tirft rife, is free, though 
 it be flow neceffarily performed : God giueth a 
 true perfeuering beleeuer life, and that neceffa- 
 rily , for he cannot deny himfeife , and yet he 
 doth it freely, in regard he paffed his promife 
 freely. 
 
 The firft part is falft, vi&. That he who cannot 
 execute worfe on the* creature then annihilation, 
 cannot fodifpofe of it, that worfe will at length 
 befall the creature then annihilation,- For Gods 
 making the creature doth giue him right,not onely 
 to annihilate it,buttovfe it to the vtmoft, that 
 lawfully may be to hisglory. Nowtopaffe by a 
 creature in regard of grace no waies due to it, and 
 to decree the glory of his mftice, in the mft defer- 
 ued punifhment of it, hach no appearance of 
 iniuftice. 
 
 
 <5. 
 
 The former propofition is not true Jr is inough, ; 7. 
 
9*< 
 
 Ephefians, Chap. 
 
 Ver.4 
 
 if by Gods decree of permitting finne, they may 
 become finfull , which is the truth j For God did 
 by h is decree of pcrmiffion (hutvp all infinne,that 
 hz might haue mercy vpon all. 
 
 The affumption is denied : The effect was alike 
 by creation, but the loue borne to fome, in regard 
 of life eternall, was not yeelded to otherfome ; the 
 euent doth tell it a loud; for why, on the like fall 
 and mifery of all, doth he fhe wfuch riches of grace 
 to feme, aboue other fbme I Certaincly becaufe 
 before the fall,he had loued them to lifcrHcnce it is, 
 that all thegrace (hewed after fin,is but an Epipho- 
 ny of that lone which God did beare beforethe fall. 
 To the laft. I deny that Gods decree of permit- 
 ting finne,doth take away liberty in (inning. While 
 Gods decree did not take away his iudgement, but 
 that he did workeby counfcU,and thinke the thing 
 fach as hee might doe, or not doe while hee finned 
 with this iudgement,he finned freely,though neuer 
 (b neceflarily. If Gods decree to permit a fin, doth 
 not bring on of neceflitie the being of that fin,then 
 if God permit or deliuer a firmer to fin,& no Gn fol- 
 low. But this latter is moft abfurd; for God might 
 haue his action made fruftrate, and when God gi- 
 ueth a man parnaly vp to iinne, it (hould be in the 
 creatures power whether Gods iudgement (hould 
 be executed on him, yea or no. ThushauingdiP 
 cuffed thisqueftion,wepa(Teon tothclaftcircum- 
 ftance : The next end of our election. 
 Vft i. The Vfe of this Doftrine is, firft to indeare this 
 
 loue of God to vs : We fee in humane loues, if one 
 haueofao. 30.of4o.yeare5,bornc vs good will, 
 
 this 
 
Ver,4 
 
 Gads Election. 
 
 9* 
 
 this circumflance of antiquity, doth make it riiorc 
 refpeftedofvs. Howfhould we account of this 
 loue, which before all worlds, the Lord did beare 
 vs,according!y as he hath mamfefted the fame in 
 vs who beleeue. 
 
 This doth giue vs to con (ider howconflant the 
 Lords loue is$ A s we find it in time,fo he did in tend 
 it towards vs from all eternity ^ Thus hegoeth on, 
 notonely within himfeife, but towards vs, with- 
 out any alteration or fhadow of change : and thus 
 he will doe ^ for whom he once loueth vnto life, he 
 doth loue him euer, as Chrift fpeaketh. We doe 
 feele changes, but lookc as the Skie is variable, the 
 Sunne in it felfe being no whit changed ; thus the 
 effefts of God in vsvarie, though himfelfe in his 
 affeftion f if I may fo fpeake ) is immutable to- 
 ward vs. 
 
 LalHy ; We may hence gather the freedome 
 of Gods Joue, choofing vs to life; things which 
 are not,cannot haue vertue of caufing this or that: 
 When we were not, ne yet had done any thing, 
 | before all worlds,we werechofen byhim/r^^,Saint 
 Paul,Rom.p. faitl\ God cbofe Jacob before be was y or 
 had done any thing, that the ele&ion might be ac- 
 cording to free purpofe^ and Saint Paul a Tim* i. 
 faith, thatwearefauedynotbjworkes^ but according\ 
 I to grace giuen<vs before all world* ; whereas merit j 
 { of works, and grace giuen vs before all worlds, are < 
 | oppofed If any fay that/Wexcludeth works then j 
 prefent,whcn God ele&eth, it nothing hindereth 
 but that he might from eternity tore-fte workes 
 whereon, before all worlds,he camt to elc&.This 
 
 is 
 
 i. 
 
94 
 
 tjutnsy Chap. i. VER.4. 
 
 i3 but an old Pelagian euafion ; for Paul fpeaketh 
 againft all workes which ftand nor with free grace 
 indexing. Now workes meritorious, fore-icene, 
 areas oppofite to grace, as workes meritorious 
 really exifting. If I doe any thing for reward,which 
 I fee will befall me, it is as farre from being done 
 freely, as if it were done on reward before-hand 
 receiued. 
 
 Agnine,he cannot choofe on workes fore-feene, 
 becaufe he cannot fee any to come, which he doth 
 notfirft predeftinate that they fhouldbe- Now 
 then,for him to choofe on fore-feene workes, is to 
 fty that God firftpredeftinatcth, and caufethfiich 
 whom he wil choofe to haue fuch and fuch works, 
 that after he may choofe them ; which is to turne 
 the Cart before the Horfe. This francke loue of his 
 can neuer be enough extolled. If a man ofeminen- 
 cie choofe to him for wife, fbme woman,whohath 
 neither dowrie nor friends, neyet hath beauty or 
 breeding extraordinary, the part is maruailous in 
 our eyes : But well may we wonder at this faft of 
 God, who when we were not, ne yet had any 
 thing which might commend vs, did freely fet his 
 liking on vs and loue vs to life. But of this more 
 in the next Do&rine. 
 
 Now we come to the laft point, to be obftrued 
 in thisF^ ; to what God hath chofen vs : That 
 wejhouldbe holy,andf}otlej]e before him in loue.~] This 
 end is al one with that otherwhere named/z;/*.^/- 
 uation. Who hath chofen you from the beginnings SaU 
 station, through faith and fanftification ; that is, to, be 
 entred by beliefe, and the firft beginning of it, the 
 
 fanftifi- 
 
VeR.4< 
 
 GodsElettim. 
 
 V 
 
 fan&ification of the fpirit. And hcere three things 
 are to be marked. 1 .The ftate of perfection which 
 agreeth to the life whereto we arc chofen,that wee 
 may be holy and without fpot. i.The circum- 
 fiance of perfon in whofe prefence we flballiue this 
 life, before him. 3. The lite icfelfc, which is as it 
 were tbefubieit of this perfection in Loue. A lit- 
 tle to in flit in the explication of this claufe,bccaufe 
 itcontcineth more dun is commonly marked. 
 
 HolmelTe is put fomctime for all, or an yiur.da- 
 fying graces of Gods fpirit which make vs holy, 
 1 TheJ 4. 7. 2 Cor. 7. 1. Sometime it is put more 
 particularly, eythcrto note a vcrtue which incii- 
 neth vs to doe in fuch manner as belcemeth both 
 the prefence of God and our fejues>who areSaints 
 by profeffion y or a ftate of purity and perfection , 
 to which we come in vertue, and this life of loue 
 which here is begun in vs 5- thus when Chrift faith, 
 Blejjed are the poor e in heart* hee doth not fo much 
 note any Angular vertue, as a ftate to which -fome 
 heerc come aboue otherfome in vertue : and thus 
 I thinke ic is taken heere ; both becaufe thefe 
 words doe fignifie a ftate of Chriftian perf eftion , 
 and becaufe here is Loue exprcflcd as the fubiedt : 
 the life in which wee lhall attaine this perfection. 
 For thatIecondcircumftance,:ho(e words (before 
 him) doe note fbmetime this prefence of God, 
 which wee haue hecrein ftate of Grace by fight, 
 mke 1. But heerc it doth dire&ly fignifie that 
 prefence which wee fhall haue of God , when 
 now we are brought to ftate of perfection , when 
 we (hall walk by fight,and fee him as he is. Lalt.'y, 
 
 wh:n 
 
^ 
 
 Ephefians, Chap, 
 
 i« 
 
 Vem. 
 
 Obf.l. 
 
 ohf.%. 
 
 I when hee faith (in Lotte,) hee nocech that iuperna- 
 turall life, in which wee (hall be brought to this 
 perfe&ion ; as if hee (hoald haue fpoken more 
 largely. 
 
 vVho hath chofen vs, as who ftiouldhaue that 
 fupernaturall being and life of Loue, yea,that wee 
 fliould grow to fuch a ftate in it, that we Ihould be 
 pure or holy,without the leaft fpot, and that in his 
 glorious pretence, whom we (hall then fee as he is. 
 
 Three things then heere offer themfelues to ob- 
 feruation. i. That Godhachof Grace,chofen vsto 
 that fupernaturall life of loue,which is to be perfc- 
 &ed in the heauens. 2 . That he hath not oneiy of 
 grace chofen vs to this life , but to the perfection 
 of it. 3. That hee hath of grace taken vs to haue 
 this perte6l.cn of life to his owne glorious prtlcnce. 
 To handle them briefly in order. 
 
 I. F irft for the former* S. Peter fash , the faith- 
 full was chofen oJGoi^ to the (anttifa&tion cjYhe(pirit> 
 that is in effeft , to be made partakers of d i> mne 
 nature ; and when we are faid chofen toftluatton or 
 glory: This is chiefly perfc&ion of Loue , which 
 doth make the (bule glorious, euen as whitenefle 
 maketh the wall white : thus Go J hath loued vs, 
 that wee (hould not onely hauv* fuch a life of God 
 giuen vs in the firft Adam , as was due to our na- 
 ture, and created together with it, but fuch a life as 
 is both for kinde and degree aboue all that nature 
 created did know, the root whereof is that fecond 
 Adam> cbrijt Iefus. Looke as all of vs who haue 
 this naturall life and being, which now as men and 
 i women all of vs haue, we were loued of God , fo 
 i for re 
 
V B M« 
 
 GodsEleftion* 
 
 I 97 
 
 farrc, as to receinc it in Adam, and be brought 
 to it through him , and looke as all that {hall 
 be borne to the end of the world , and be in time, 
 men and women, wereloucd of God , and cho- 
 fen as it were , that they fhould in their times 
 haue the nature of man : Co heere wee who now 
 haue this life of God Hue, and all that euer (hall 
 haue the holy life which the fpirit of God wor- 
 keth in the hearts of belecuers; wee and they 
 were from eternity chofen , that in time wee 
 fhould haue it dcriued and propagated through 
 (Thrift. Now this is to be marked , that beeing \\ 
 chofen to haue this holy loue, the Diuine na- 
 ture , wee are chofen to faith alfo 5 for looke as 
 all who areloued to the rcceiuing of this natu- 
 rall and bodily being and life, are together cho- 
 fen to this , that they fhall be borne of Adm , 
 and haue a naturall naciuity from him : fb all 
 who are chofen to haue the being of holinciTe 
 and loue, are together taken to this, that they 
 (hall haue a fupernaturall natiuity fromChriftj 
 that b) they (hall be brought to beleeue \He that be- 
 leeueth is borne of God, 1 l$hn. 5.1. 
 
 Let vs then firft recount his wonderfull 
 loue to vs , whom his fpirit hath in any mca- 
 furc fanclified , and made vs to partake in that 
 Diuine nature which commeth from Chrift, 
 wee deeme it his fauour and worthily that hee 
 hath made vs Men and Women*, not Toades, 
 or Creatures of fuch vile being : but how much 
 more are wee bound to him that hee hath 
 made vs Chriftian men , and not left vs to fuch a 
 
 H ftate 
 
 Vfi .1 
 
5>* 
 
 Epbefiansj Chap. 
 
 i. 
 
 VeM. 
 
 Vfez< 
 
 Skate in which men fhall come to worfe paffe then 
 if they had ncuer beene. 
 
 Becaufe God doth not ray fe all who are dead, 
 nor giue all fight who are blinde , therefore wee 
 thinke them to haue found great fauour whom 
 God did choofe to this, that he would reftore their 
 fight, though they were borne blinde, and raife 
 them to life,though they were dead:But wharloue 
 hath he fhewed vs,in cbufing vs whom hee would 
 make light,when now we were darkneffe j make to 
 liuewhen now we had beene dead in finnes Sc tref- 
 paffes I for this wee haue to thanke his gracious 
 pleafure j For as his will is the chiefe caufe why 
 one is poore, another rich, one in excellent ftate,a« 
 nother in vile condition, fo heere * why one is left 
 in that miferable eftate into which finne hath 
 brought vs, others deliueredfrom it, 
 
 Secondly, wee fee heere how they take this Do- 
 ftiine, who thinke it maketh men licentious , and 
 giueth them leaue to Hue as they lift $ for all that 
 are chofen of God are chofen of him to this , that 
 they (hould be holy in loue , and therefore fuch as 
 refolue togoe on in vnrighteoufneffe, they may 
 feare leaft the fentence be thundered out againft 
 them ; De fart from me ye workers of iniquity, I neuer 
 knew you. Nay there is no more effectual! ar- 
 gument perfwading Chriftians to ianftification ? 
 then this of our ele&ion j Now as the Elefi of God 
 put on meekenejft^ Colof. 3 . If wee heare that we are 
 chofen to any place or condition on earth , which 
 is beneficial!, this,that wee are chofen to it, maketh 
 vs ready, and iiirreth vs vp to get pofleffed of it. 
 
 Thirdly 
 
Ver.4* 
 
 Gods Election. 
 
 99 
 
 
 Thirdly , wc fee here that God doth not cfaoofe 
 becaufe of faith and holineffe,and perfeuerance, 
 forefeene > feeing hee choofeth vs to thefe things , 
 theft things follow by force of his eleftion , and 
 therefore cannot be the caufe of that which is be- 
 fore them : for euery caufe muft needs be before 
 that it caufeth. 
 
 Now heere is fit place to con fider of that que- 
 ftion; Whether GodinfoYcfight efbeleefeandperjeue- 
 ranee in faith and hoiinejfe^doe choofewsto faluation ? 
 I will difcufTe thequeition afrer the former man- 
 ner,in which I will propofediuers Articles. 
 
 Firft,then the Arguments affirming, which I 
 haue obferued arc thefe. 
 
 j. They who arecholen in Chrift, arc cho- 
 
 v 4en on Faith forefeene: But ail the Eleft are 
 
 chofen in Chrift, Erge. 
 
 i . Such whom God doth adopt and faue,fuch 
 
 hedecrecd to adopt and faue : Headoptcth 
 
 and faueth belecuers,&c. 
 
 3, On what condition God offereth life, vp- 
 on that condition forefeene 3 hee choofeth 
 to life. But he offereth life vpon b^licuing. 
 
 4. If God choofe not all on condition they 
 willbelieue; then (bme are bound to belieuc 
 a lye ; for they are bound to beleeue that 
 God will laue them : But we are not bound 
 tobe!ieuealye,&c. 
 
 If God chofe fomc to faluation before faith 
 and perfeuerance forefeene, then hee loueth 
 fome to faluation, whom his wrath follow- 
 ed to death at the fame prcfent : But Gods 
 H[i anger 
 
 tf'3. 
 
 3»fl. 
 
 5 
 
IOO 
 
 Ephcfans-, Chap. 
 
 V*M, 
 
 anger to death, and louetofaluation,cannot 
 take place at once, Ergo. 
 
 6. If God cannot choofe any in particular,be- 
 fore fome general! conception , that fuch 
 and fiich who belieue, (hall be chofen , then 
 he choofeth not but on faith forefeenc: But 
 God cannot, &c. For, we prooue in our vn- 
 derftan dings, that we doe things in particu- 
 lar, according to general] conceptions with- 
 in our minde. 
 
 7. That which maketh God choofe perfbns to 
 iife which are not eligible , is not to be ad- 
 mitted : But an abfolute ele&ion without 
 any forefight of Faith doth fb. 
 
 8. The Scriptures fay wee are prcdeftinated 
 and eleded according to foreknowledge. 
 F lye tufts of youth », &c. 
 
 The reafons for the denying part are many : To 
 leaue fuch named, before which are common to 
 this quefticn alfo. 
 
 1. This ele&ingon faith fore-feenc, maketh 
 God goe out of himfelfe, looking to this or that in 
 the creature, vpon which his will may be determi- 
 ned to eleft. Now this is againft the all-fufficiency 
 of God j for as if he ftiould get knowledge from 
 things as we doe, it were an imperfe&ion in his 
 knowledge ; fo in his will, if he muft be beholding 
 to fomethingin vs, before it can be determined : 
 Befides, it maketh God intrinfecally changed, now 
 in fufpencc touching that wherein after, on fome 
 fight-, hee commeth to be fully determined. I 
 will choofe this man, if fb be he will beleeue; 
 
 I will 
 
V&R.4- 
 
 Gods Election* 
 
 101 
 
 I will vpon fore-fighc of my condition abfblutely 
 choofe him. 
 
 i. That election ofperfbns, which hath annexed 
 to it a decree, preparing faith and iuftification for 
 the per fons that are elefted, that is of mei*vnbe- 
 lieuing : Thofe who being elefted are predeftina- 
 ud to haue faith wrought in them 5 thofe are con- 
 fidered without faith, as now they are elefted, 
 Rom. 8. 39. Thefe foure and fiue Verfes of this 
 Chapter. 
 
 3. If God decree to ele& none till he doth fee 
 them beleeuing with perfeuerance , then he doth 
 decree to giue faith and perfeuerance, before hee 
 doth decree to take, or ordaine to life. But this is 
 abfurd,for God (hould decree to that,by which as a 
 meane he commeth to eleft, before he fhould de- 
 cree to ele£t. Let thzArmimans tell vs what is 
 Gods end in decreeing to giue this man faith and 
 perfeuerance^f not that he may choofe him to life. 
 If hee haue this end in decreeing to giue faith, 
 he muft needes intend theele&ion of this perfbn, 
 before he decree to worke in him effe&ually faith, 
 with perfeuerance : Befide , the Scripture faith, 
 ft many a$ were ordained to life beleened. 
 
 4. That which maketh God choofe vs,when we 
 ; haue chofen him, and loue vs, when haue loued 
 ;him firft, is contrary to Scripture: But if God 
 : choofe vs, when now wee haue held the faith 
 j and loue of him to the laft moment,hc doth choofe 
 I vs after we haue chofen him. 
 
 5. Chrift faith, we heare or beleeue, becaufe we 
 are fheepe } This faith, we are (heepe or eled, and 
 I H 3 ordained 
 
lot 
 
 Epkefiansy Ghap. i . V e r.4 ( 
 
 Dcut.7 7, 
 
 f ordained to life becaufe wc beleeue. 
 
 6. From this verfe: That to which any aftion 
 tendeth,asaneffe&, that is after the a&ion it felfe: 
 But this eternalleleftion tendeth to this, that wee 
 (hould be pure in loue* 
 
 7. That which ftendeth not with the freedome 
 of Gods will, yea,of his meere will within himfelfe, 
 that is not to be indured in election : But a condi- 
 tion qualifying the perfon, raaketh Gods ele&ion 
 not mecrelyfrom his will. 
 
 8. Had faithjfan&ification, workes, beene the 
 condition on which we were eletted, it is like Saint 
 Paul would haue thought on them, R*m.$.i i.Buc 
 hefindeth no fuch confideration, in which rea- 
 fon might ftay it felfe , but exclaifneth , O the 
 depth ! (yc. 
 
 p. That which Ifraels ele&ion doth typifie, is 
 not an elc&ionon fore-fight, or .any worthineffe. 
 But ours is typified by \t>trge. * 
 
 10. That which Aufiin retraced, as comming 
 neere Pelagia»ifme> is not like to be orthodoxej 
 This he did fo. 
 
 He decrcfth 
 .onthiscon- 
 ditionjthough 
 hefcthehat 
 neither tliey 
 can doc it of 
 themfJues,nei» 
 ther is he min- 
 ded to worke 
 it in them : 
 
 Firft; The latter arguments perfwade me fully 
 that God doth not eled vpon any thing fore- feene 
 in vs, which fhould moue him to this aftion of e- 
 le&ing of vsjGod cannot haue fuch a conditional! 
 decree : / will eleff pU, if they ivitl beleeue : For he 
 muft either thinke, they can doc this without him, 
 and then he were not an omnipotent, or that he 
 would giue them effectually to belceue,& then it is 
 all one with an abfolute will^as for example : I will 
 
 cleft 
 
VhR.4- 
 
 GodsEkftion. 
 
 103 
 
 cleft to life fach as (hall beleeue, I will giue thefe 
 beleefe with perfeuerancc, and will choofe them to 
 life, hauing thus beleeued ; this is all one with this 
 decreewenaaintaine: I choofe thefe to life, and 
 decree to giue them faith and perfeuerance, by 
 which they (hall be brought to life 5 they are alike 
 vponthe matter abfolutejOnely the former ma- 
 kcthGod to decree the giuing of faith.that he may 
 decree eleftion : This latter maketh God decree 
 thegiuing faith onely, for obtaining faluation, to 
 which we arc elefted. 
 
 Secondly j I fay, he that can make vs fit to any 
 end he choofeth vs, may choofe vs to that end 
 before he order his meanes to bring vs thereunto. 
 Arminm will firfthaue him make vs fit, and then 
 decree to choofe vs to life; which is to fet the Cart 
 before the Horfcjto predeftinate meanes before the 
 end be agreed on ; to fet predeftination before fore- 
 knowledge and eleftion* 
 
 Thirdly ; This propofition 1 God hath chofen vs 
 tolife % Meeuingandperfeueringi This is true in this 
 fenfe,we are chofen to life, to which he wil bring vs, 
 through beleeuingjBut if it be referred to the afti- 
 on of choofing i m this fenfe,God doth choofe vs, 
 when now he doth fee vs belecuing, that we fbould 
 haue life; it is not true,nor agreeing to thofe Scrip- 
 tures : Godhathchofen vs tofalmtion, through forti- 
 fication and beleefe ; God hath ordained vs to obtame 
 life, through lefus chrift. 
 
 Thefcthrec Conclufions prsmifedrWe will an* 
 fwer thofe Arguments propounded for the con- 
 trary,^ fo proccedcFor the firft; fee that which 
 __ H 4 is 
 
 ifthefirft,then 
 God were no: 
 omnipotent} if 
 the litter, he 
 fhould decree 
 roohiLly vpon 
 thathefawinv 
 pofliblcj if the 
 fecond,itisall 
 onewichan 
 abfoiucewill. 
 
104 
 
 Ephefians-i Chap. 
 
 Ver.4, 
 
 %. Anfwered. 
 
 i. 
 
 is before anfwered on thefe words, in Chrifi : viz. 
 That God choje <vr being in Chrifi <vertua\ly , not 
 affually. 
 
 To the fecond ; If each part be rightly taken,all 
 may begranted,and our caufe nothing hurt. 
 
 Thofe per fons whom Godfauetbandadopteth, 
 thm And thus qualified m time, thefe he did de- 
 cree y when they were made fttch by force of his 
 predefiimtion Jo adept and fane. 
 
 This concluiioa is true. God did decree to fane 
 certaine perfbns, by working in them effectually 
 faith and perfeuerance. Bi*t Arminm by decree, 
 vnderftandeth the decree of ele&ion to life, as it 
 is diftinguifhed againft predeftination, which is the 
 decree of meanes, whereby the chofen of God (hall 
 infallably be brought to life. Now the firft part of 
 the reafbn thus limited, is falfe : Such whom God 
 faueth,fuch he doth forefee them in his Decree of 
 ele&ing them to faluation jfor this taketh away all i 
 predeftination of meanes ; feruing to bring the E- 
 le£t to life, and prefuppofethfalfly , that God can- 
 not choofe any to life, whom he doth not finds or 
 forefee asa&ually fitted then when he doth choofe 
 them; whereas he may choofe 3 though neuerfo vn- 
 fat for the end , if hauing chofen vs he can make vs 
 fit; for ourvnficnefTc for theprefent, to the end, 
 doth not make vs vnfic for Gods eledion : as for 
 example, I. may choofe a pen to write, which ne, 
 uer fo faulty for the prefenr, and vnfit to write 
 with, while I know I can mend it, and make it fit 
 for this purpofe. 
 
 I anfwere thirdly. Euen of the decree of 
 
 Ele&ionj 
 
Ver. 
 
 Gods Elettion, 
 
 105 
 
 Election, this is true, if rightly taken, viz>. Such 
 whom God fatiethin time, fuch he ele&ed to (al- 
 nation, fuch now when he was in ele&ing them, 
 this is falfe : Sueh he elefted, to wrt, becomming 
 fuch through his elc&ion,this is true : The firftprc- 
 fuppofethin Gods fore-knowledge an antecedent 
 cy of faith, before the aft of electing : The latter, a 
 concomitancie of faith,in the perfbn chofen to fi- 
 liation, and that by force of Gods elefting : For 
 election doth choofe men as well to meanes, as to 
 the end; and thefedecrees,though diuerfly named, 
 and in our conceits different,yet they are one thing 
 in God. 
 
 To the third, I anfwere ; That the firft part is 
 falfe; fof it prefuppofeth that whatfoeuer is a 
 caute, or an antecedent to life, rnuft be an antece- 
 dent going before election to life : It is not nece£ 
 fary that all which is required to life, fhould be re- 
 quired tcrek&ion vnto life : Say I haue twenty 
 pounds ayeere, which I may giue to any I (ball ) 
 choofe, and that my will is, none (hall haue my I 
 Land, but he Qiall pay forty (hillings ayeere, to the j 
 vfe of certaine poore whom I (hall defigne ; ha- 
 iring many good friends, I choofe one amongii 
 them all, who fliall haue my Land, paying to fuch 
 poore I name forty (hillings a yeere : In this exam- 
 1 pie, his paying forty (hillings yeerely, is a conditi- 
 on on which he hath the Land, not any condition 
 mouing me to choofe him before others, to haue 
 my Land : So God choofeth fuch to fa!uation,vo- 
 on condition they belecue; this condition belong- j 
 eth not to the aftion of God choofing, but to , 
 
 the ' 
 
 3. Anfwerad. 
 
 \ 
 
io6 
 
 Ephefians>Chaf>.i. 
 
 VfiR.4. 
 
 4. Anfvwred. 
 
 the terminus to life , to which wee are chofeiii. 
 WouJd they proue that God doth choofe to life on 
 faith, they fhould reafon thus. 
 
 Vpon what condition God offer eth life, *vpo* that 
 he choofeth. 
 
 But on condition ofourfatthjoe offerethto choofe 
 <vs with this etemall tle£lion % Ergo. 
 
 But we fee the fecond part of this reafon would 
 bceuidently fatte ; for in what Gofpell is it written, 
 bekeue^andthou^alt be defied? Laftly, I anfwere, 
 that we cannot gather the decree of God within 
 himfelfe,by promife or threatning $ for then wee 
 might truely gather, that God had decreed the c- 
 ternall death of all raan-kinde, baton finning, in 
 the forbidden tree he did threaten, ergo,hc did de- 
 cree. Arrnimtes diftin&ion of peremptory decf ee, 
 and not peremptory ,would not helpe any thing -> 
 indeede thisprefuppofeth, that the fignifying will 
 of God may not any whit differ from his (ecret will, 
 which he keepeth within himfelfe, which is a rnoft 
 palpable falfe-hood. 
 
 Such who are bound to beleeue their faluation, 
 when the decree of God is not that they fliould be 
 faued, fuch are bound to beleeue a lye. I deny tht 
 confequence j for the truth of my faith dependeth 
 not on a conformity with Gods fecret Will within 
 himfelfe, but with that which he hath reuealed vn- 
 to me : While I beleeue according to that he reuea- 
 leth, I cannot beleeue a lye, though the thing I 
 beleeue, agree not with that which God within 
 himfeifehath purpofcd.To illuftrate theanfwere : 
 Abraham did verily beleeue that he was to offer vp 
 
 hiii 
 
V*M. 
 
 GodsEkttion. 
 
 107 
 
 his Sonne without any exception $ for he did fu- 
 ftaine his faith in thinking that God could raifc him 
 from the dead, not thinking God would repeale 
 his command j yet Abraham beleeued not a lye, 
 becaufe he beleeued according to that which was 
 reuealed vntohim. But then you will fay, God 
 may bid vs beleeue this, or thar, as if it were his 
 will, when hee knoweth it not to be his will 
 within himfelfe I Doubtleffe, he may to proue 
 vs,ashe did Abraham, whether wee will addreffe 
 our felues confeionably to obey him, or carelefly 
 outofwilfulnefledifbbey hiscommandements. As 
 thegoodneffeofthe creature is not in doing what 
 God within his fecret will hath appointed 5 (b 
 the truth of the creature ftandeth not alwaies in 
 beleeuing what hee within himfelfe hath deter- 
 mined. 
 
 TothefecondpartI anfwere, that God doth 
 not bindeany dire&ly and immediately to beleeue 
 faluation, but in a certaine order, in which they 
 cannot but beleeue them truely : for hee bindeth 
 men firft to beleeue on Chrift vnto faluation ; and 
 then being now in Chrift, to beleeue that he loucd 
 them, gaue himfelfe for them, did ele<3: them, will 
 fane them, and none can truely beleeue on Chrift 
 to faluation , but infallibly beleeueth all thefe 
 other. 
 
 I deny that Gods loueto life, and wrath exe- *- A " fw < r ^ 
 cuting death,may not fland together : to loue fo as 
 aftuaily by his influence to execute life, cawiot 
 ftand with wrath executing death,to kill and quick- 
 en a&ually God cannot at once: but to loue to life, 
 
 foi 
 
io8 
 
 EpheJians,Chaip. 
 
 Ver.4 
 
 fb as to choofefome perfons to be brought to life, 
 through certaine meancs, this fiandethwell wich 
 wrath to death for the prefent 5 and God would 
 neuer haue giuen nor called Chrift to fuffer death 
 for vs nowin finne and death, had he not thus lo- 
 ued vs. Looke as God may bodily inflid: death on 
 him whomhefofarreloueth, chat he meaneth to 
 giuehim life by raifing him from the dead, by his 
 almighty power * fo is it here : He may y eeide him 
 dead to his iuftice, whom he foloueth to life, that 
 hee will by raaeanes predeftinated bring them from 
 death to life. 
 
 The confequence ofthe firft propofition is de- 
 nied. If he muA haue fome generall, before hee 
 choofe particular perfons : Then he hath thus ; / 
 wilichoefe thefe,if they beleette: it is inough that 
 we conceiue fome fuch generall as this, / mil 
 ch9ofe whom J will choofe. We deny theafTumption, 
 with the reafon of it. Let them tell we when God 
 raifed Lazarus, or chofe Lazarus, whom he would 
 raife from the dead ; fuch a blinde man whom he 
 would reftore to light; fuch a piece of earth which 
 he would make inco the body oi^Adam > what ge- 
 nerall rules he did thefe by; rules which prefup- 
 pofe that things or perfons thus and thusqualifi- 
 ed,(hould be thus and thus vfedJThc reafon is de- 
 nycd.For to meafure God by our fcantling,is foo- 
 Ii(li,& to imagine as it were createdgenerall verities 
 in bis vnderftanding,likeasitis in our felues,i$ fitter 
 I for doting anthropomorphits,then graue Diuines. 
 Befide, that man doth many things to fome par- 
 j ticular perfons, for which he hath no generall rule, 
 j but 
 
VeR.4- 
 
 Gods Elcttion. 
 
 10? 
 
 but that he may doe as he will, where there is no 
 reafbn which doth obiiegehim andfwayhirn to 
 the contrary. 
 
 The fecond propofition of this feuenth reafon is 
 deniedifor as I (hewed before , any perfon is eligi- 
 ble to life, though he were neuer fb vn fit, prefent- 
 ly and immediately for the ftatche is in, to receiue 
 life, if fo be that God can by iuft meanes prepare 
 and make fit to life. 
 
 That foreknowledge Paul and J^r fpeake of, 
 cannot be the foreknowing of Faith andfanftifi- 
 cation in certaineperfons ; for then what need is 
 there , that thofc who are foreknowne fliould be 
 predeftinated to be called, iuftified, and fan&ified: 
 and -if Peters foreknowledge were aforefight of 
 faith and holinefle , what need wc to be chofen to 
 holineffe? For that place in Timothy , lj yefiye the 
 lujls of youth, yef/jall he vejjels of gold tnifiluer. Be- 
 fides, there is no neceffity to confter that whole 
 pafTageofele&ion,thogh it be fb vfually taken; the 
 faith of fome hath been fubuerted but theground- 
 worke, or foundation of fauing faith & Grace abi- 
 deth fore ; and God doth know them in whom it 
 is, and they may know themfelues by their care to 
 depart from iniquity. But why doth not God 
 worke this well-grounded grace in all? It is fit there 
 Ihouldfbme,no:all , be precious and golden vef- 
 fels,hauingthat precious faith, to wit,which cannot 
 be fubuerted, and thoft precious graces of the fan* 
 ftifying fpirit. How may one know that he is one 
 of thefe^and not a veffell of Alchimie, or baftr mat- 
 ter ? Whofoeuerdoth purge himfelfe, he lhall be a 
 
 veffell 
 
 Bhutto presenile 
 
 rans. 
 
 Initio cencomm. 
 
 tans. 
 
 7. Anfwcred. 
 
 8. Anfmred. 
 
no 
 
 Ephcjians,&ixp.i. 
 
 Ver.4. 
 
 Doft. 
 
 Pfi\. 
 
 veffell of gold; he flaall haue in him that foundati- 
 on of God, that is, that furc grounded faith and 
 grace which (hall not be fubuerted:But this by the 
 way. Now to proceede. 
 
 Now we come to the fecond do&rine/w&.That 
 God hath chofen vs who belieue,not onely to haue 
 this life of grace, I meane, of loue and holines, but 
 to haue them in perfe&ion : Thus the text faith, 
 he hath cbofen vs, that wefbouldfome to fuck a ftate in 
 this life oflouejwherin we fhal be perfeti &pure with- 
 out any Jpot in it. Heere wee haue life, but all is in 
 part } We know in part, we loue in part, wee are 
 holy in part, this (late is a ftate of child- hood or! 
 imperie&ion : But in the other life , that which is 
 in part (hall be done away: We flaall know as. wee 
 are knowen, we (hall loue with all our hearts and 
 ftrength, we flaall be perfectly holy, without defect 
 or fpot, becaufe God hath chofen vs,not onely to 
 life,but to a ftate of perfection in this life fpirituall. 
 Looke as God hath loued plants , birds, beaites , 
 men, not onely thus farre that they (hould haue a 
 being, but that they (hould grow vp, and attains 
 to a perfect ftate in this life and being, to which he 
 hath chofen vs. 
 
 Let vs then confidcring this } be ftirred vp to 
 thin ke of the Lords exceeding loue. We fee men 
 though they are lame, know painefull liues in fbme 
 mea fare more tollerable, yet they thinke life a be- 
 nefit, counting it a mercy to liue,though for man- 
 ner lefle comfortable : So heere, had God taken 
 vs to haue fuch a life of Grace, as here we leade , it 
 had beene mercy, though we know ficknefle and 
 
 lame- 
 
V*M* 
 
 Gods Election. 
 
 in 
 
 lamenefle with it; but to choofe vs to come vnto 
 fuch a ftate, wherein we Ifeall be pare without any 
 fpot or defe&,not onely to ordaine vs to finde life, 
 but life in abundance in Chrift, this is the riches of 
 his mercy. ** , 
 
 This feruech to ftrengthen our Faith in appre- Vfi i, 
 hendingSt attaining our perfeft redemption from | 
 therelickes of finne and death, when we find that 
 we cannot get ground of corruption as we would, 
 what muft we doe? fpeake to God, fay Lord,if the 
 attaining perfeft holineffe did lye vpon my hand,I 
 know there were no hope ; I flnde thefe workes of 
 the Deuill too ftrong for mee j but thou haft cho- 
 fen me euen to this, that I ftiould be without fpot; 
 Lord execute thy ownepleafure more and more, 
 purge mee, and fan&ifie mee, and in thy time pof- 
 feffemee of that ftate to which thou haft chofen 
 me. Euen in earthly Princes their choyce is opera- 
 tiue.If the King choofe one Chamberiain,or Trea- 
 furer, his choyfe makcth him that to which hee is 
 chofen ; Wherefore let no good foule who ftriueth 
 againft any imperfe&ions be difmayed : Looke as 
 furely as thou haft receiued this perfe&ion of thy 
 humane nature, thou I fay,whom God did choofe, 
 not only to be born but to Hue to full manhood^ 
 furely flhal all of you,who haue true faith and loue, 
 attaine to the perfe&ion of this Diuine nature ; fo* 
 God hath chofen you to be holy, and without fpot 
 ink. And howbeit men are heere taken away in 
 their fpirituall being , as in their natural!, fbme Co 
 foone as they are borne of God, as the Thcefe on 
 the Crofle was, no fboner conucrted then tran da- 
 ted 5 
 
112, 
 
 EphefiansyChaip. 
 
 i. 
 
 Ver-4, 
 
 BgcI. 
 
 GL 
 
 onom 
 
 tuvr^ocfia. 
 
 red, feme in youth, fome in the aged progrcfTeofc 
 falsification, yet {hail not this hinder j for he who 
 is no iboner begotten to God, then he is hence re- 
 mooned, euen he (hall in that day, wherein all of vs 
 flhall grow to a perfect man in Chrift , attaine this 
 ftete of perfection, as that natural! creature which 
 is carried out from birth to buriall, fliall at laft day 
 be raifed vp, not in fancy /which entreth as a pre- 
 fent penalty of finne) but in the full flature, which 
 befcemeth fuch a nature. 
 
 The third thing folio weth, <vi%,\ that God hath 
 taken vs of grace to this, that wee {hall Hue in his 
 glorious prcfence : had heegiuen vs a perfect life 
 without (bowing vs himfelfe as it were face to face, 
 it had beene much fauour, but to choofe vs to this 
 moft neerc communion with him, is the height of 
 his grace, and our happineffe; There is a being be- 
 fore God in ftate of grace , fuch as now wee haue : 
 Thus Noah, thus Abraham, Hezekiah, Zacbary, Eli- 
 \abethy are faid, to haue -walked before the Lord, \ and 
 ic-is no (mall priuiledge chat wee may conuerfe in 
 his pref-nce after any manner : but all wee fee of 
 him here, is but as it were the reflection or him in a 
 glafle: there is another being before him,when we 
 rfi ill be now with him in the place or his glorious 
 prefcnce 3 whenwe fliall walke by fight, when wte 
 fliail lee him as hee is, when wee ihallfollow the 
 Lambe,and fee God,with that blefled vifion,euen 
 face to race as it were ; and this is it which is our 
 chiefe bleflodneflfc , euen to be with him, and fee 
 himjn whofe pretence is the faciety of euerlafling 
 delights. That perfection of quality and aclion 
 
 which 
 
Ver.4 
 
 Gods Elettion. 
 
 I n, 
 
 which we (hall attained a great bleffednes,as great 
 as can be inherent in our perfons^for what can be 
 greater then to know God as wee are knowne , to 
 loue him with the whole heart, to praife him moft 
 conftantlyandioyfully ? but all this is nothing fo 
 good to vs, as to haue our God before vs, and taftc 
 the ioy of his pretence: All our walking in Ight 
 tendeth to this, that wee may hauccommuaion 
 with him. Looke as a wife who found fornetime 
 much difficulty in pleafmg her hufband,and doing 
 things to his mind, (he taketh great pleafure when 
 (he can now with cafe lit euery thing to his mind, 
 but nothing Co much pleafure in this, as in her huf- 
 band himfeife : And looke as there is no louing 
 wife which taketh halfe the pleafure in her bridall 
 apparell, that (he doth in her hufband himfeife ; Co 
 it is heerc , I dare fay, all that glory in which wee 
 fhall be in that day clothed vpon, {hall be as no- 
 thing to vs in comparifon of that bleffcd obieft of 
 God, whom then we fhall fee as hee is. If in this 
 life God is fo good to his children , that they can 
 wifli themfelues a curfe for his fake, what will hee 
 then be when we fee him in glory ? 
 
 The vfe is to ftirrc vs vp euen to defire with 
 Paul to be diflblued, and to be with Chnft: We are 
 chofen to thh. manner of prefence,and for thatpre- 
 
 j fence which then we fhall hauc, when we come to 
 ftate of perfeftion in loue,is no other : we are cho- 
 
 | fen to it, ergo^tt vs afpire after it. If a louing wines 
 hufband be abfent in fbme farre country, though 
 (hee haue by meffengers, and by letters, fbme com- 
 munion with him, yet this will not fatisfie,there>is 
 
 I a 
 
 CbieflitMhedm 
 
 totudo* 
 
 ff'l. 
 
114 
 
 EphtjianS) Chap, i. VER.4.! 
 
 a great dellre to fee him, to be each in the embrace 
 oFocher: fb it (bould be with vs, this letter of 
 his word, this recourfe of his meffengers, Ihould 
 rather excite defires fully to enioy our God , 
 then occafion vs to reft contented in this pre- 
 fent condition. I remember <^ibfolon> whenhec 
 was now recalled from exile, but not admitted to 
 fee his fathers face at Court , hee was fb impatient, 
 that his exile feemed almoft as ea fie as fiich a condi 
 tion : Thus it is wich vs,from what time God hath 
 brought vs to belitfe, wee are called backe againe 
 from our exiic fpiritualI,to the Church or City of 
 our God:But alas,we are not yet admitted into the 
 Courtjnto the glorious prefence of our great God. 
 Let vs ifrgo) if we be nfen with Ghrift,groane af- 
 ter this prerogatme, to which God hath chofen#s, 
 and take no delight to dwell h^ere , further then 
 the feruing God in his Saints doth iweeten our a- 
 bode. 
 
 This Dbeweth v$ the Lords exceeding grace : If 
 the King fhouid pardon a Traytor, and giue him 
 competency of liuing in the remoteft parts of his 
 Kingdome , with, prohibition once to paffe the 
 bounds of them it were Prince-like fauour ; but 
 to enrich him with poffeffions, and take him to 
 Court, yea to reckon him in middeit of hisdea- 
 reftfauourites, what ciemencie and bounty were 
 in fuch a fadt I Such is this dealing of God to- 
 wards vs. 
 
 Who bath fredeft inated. ] In defcribing which, 
 thefe things arc to be obicruedas they lie in the 
 Text. 
 
 1. The 
 
Ver.5- 
 
 Predestination , 
 
 ii5 
 
 1. The benefit it fdfc, Wh$ hath prede/Iina- 
 
 ted. 
 ft, The perfons who are predeftinared. 
 3. The thing to which hee hath predeftinated 
 vs ,to adoption, amplified from the caufeof 
 it, through Chrift. 
 4.Themanndr which is propounded in this 
 word, within himfelfe, expounded, i.e. actor 
 ding to the good fie a fur e of his will. 
 5. The end , to the prai/e of his glorious grace, 
 which grace isdefcribcdfrom thceffe&of 
 irin vs, which is amplified from the manner 
 of working, q. d. out of which his grace, hee 
 hath made vs accepted.or done vs fauour,in 
 and through his beloued. 
 Three things tor better vnderftanding are to be 
 infifted on, becaufe they are not of fo vulgar expli- 
 cation. 
 
 1. With what this word is to be continued. 
 a. What it is to predeftinate. 
 3. What is meant by Adoption. 
 To the firft, fome referre it to (in Loue.) in the 
 fourth verfe, in this manner, who hath predejlinated 
 <vs inloue ; but that he (hould abfurdly repeate the 
 caufeot predeftination, which hee exprefkth after 
 to haue been his gracious pleafure \ it is fitlier fee as 
 in equall pareill to that in the third \txk,who hath 
 blcffed<v$, who hath predejlinated vs, VwyoKwais fr£fc- 
 enac. Some imagine it loyned within him, after this 
 man ner, who hath chofen <vsto adoption honing prede- 
 fitnxted'vs m him before worlds, that we (bould be ho- 
 lie kfore him.Bui I haue (lie wed aboue,that(//» htm) 
 
 I % muft 
 
 Rep. 
 
 
 y 
 
r n6 
 
 Ephefiam-, Chap, 
 
 i. 
 
 Ver.4. 
 
 moft needs be referred to the benefit of cle&ion,or 
 the Apoflle (hould not conclude pertinently, that 
 God in Chrift hath blefled vs witheuery bleffing: 
 Befideihat.this fenfeconfoundeth thw fentence,te> 
 decline theforce of the argument aboue mentioned 
 To thefecond Ianfwer, that G<jd doth conde- 
 fcend (b farre to our capacitie , as to teach vs his 
 onconely a&ion, by which he loueth vs effectual- 
 ly to life, by two, which in vs are diuerle becaufe 
 one infinite a&ion of God doth eminently note 
 thatthofetwoarein vs, though they are diftincT: 
 and diuerle ; as the firft aft of election laid downe 
 Gods chooling vs, or louing vs to an end > Co this 
 doth fignifie the ordaining of vs to the fame end, 
 by fuch a courfe of meanes as (hall effectually work 
 therevnto : Thus it is with vs, when we will doe 
 any thing,we doe appoint by what meanes we will 
 doe that we are agreed on. When one is agreed 
 to bring vp his Sonne at a Trade, then afterward 
 htc decermineth to choofe fome Trade forth, to 
 feekehim a Mafter, tobindehim Apprentice, and 
 let him ferue his time, and get his Freedome in it: 
 Thus when God hath fet his loue vponvs,to bring 
 vs to life, he doth next determine, by fuch an or- 
 der of meanes as counfell fuggefteth or preknteth 
 within him, to bring vs to this end, which is to 
 predeftinate ^ for to predeftinate is to decree the 
 attaining of fome end, by fuch like nuanes as 
 counfell (hall prompe vs with. Predeftination may 
 be defined to bean acl: ofcounfell,(h . wing meanes 
 effectually bringing about ibmeeud: as now it is 
 accepted of the will , it differs therefore from 
 
 election 
 
V e M . Predestination. 1 17 
 
 elc&ion. Firft, ekdtion is in the will, thisis in the 
 vnderftanding; Theft things which thy counfell hath 
 predeftintted. Secondly ; JEIe&ion is onely of the 
 end, this is of meanes alio. Thirdly,- that is fea- 
 tcd in the will oncly, this primarily in the vnder- 
 ftanding, in the will by participation, in fo much 
 as the will doth accept ; for fliould Gods wife- 
 dome (hew meanes which would effectually 
 worke any things if his will fliould not accept 
 of them, he could not be laid to predeftinate any 
 thing by them. 
 
 This predeftination is two-fold, according to 
 his ends : The firft is an aGt of counfell, (hewing 
 or preparing meanes whereby his grace in fome 
 (hall be glorious ; and of this onely here he fpeak- 
 eth, as is plaine in the Text : He fpeakcthofit as a 
 benefit in Chrift , as it refpc&eth pcrfbns elect, 
 *vcrfe$. as it hath his terminus adoption. Thefe- 
 condis, an ad of counfell, accepted of his will, 
 which doth (hew and decree the being of all fuch 
 meanes, by which his iuftice (hall in fbme perfons 
 be glorious: Thus Fulgeniitts doth make predefti- 
 nation, not onely a preparation in his eternal 1 dif- 
 pofition of things which he did fore-know himfelf e 
 about to worke, whetherin mercy or iuftice; and 
 the Scripture doubteth not to fay, that God did 
 predeftinate all thofe things done to thepcrfbn of 
 ourSauiour, then which the Sunne neuer faw vi- 
 ler. The Fathers doe define Gods predeftination in 
 euill things by fore-knowledge, onely to fhew a 
 differencebetweene the working of his prouidence 
 in good and cuill,i**.that he doth not worke thefc 
 ' 3 by 
 
 Aa$4.i&. 
 
ii8 
 
 EpbefiansyChsup.i 
 
 Vbr.'v 
 
 by himfelfe, or by command, or by concurring ef- 
 fectually to them, as he doth to good a&ions.Now 
 that which is fpoken refpe&iuely, muft not be ab- 
 folucely taken, neither neede men to feare the vfe 
 of fuch phrafe, which God himfelfe hath not decli- 
 ned : But inou^h of this for this place. 
 
 Touching the third point, Adoption ; it noteth 
 the fame matter for fubftance, which was the end 
 of Election, euen glorious life with God ; but it 
 includeth further, a dignitie or fbnne-ftiip which 
 doth intereffe vs in fomc fort to life of glory ; and 
 loose as the royalty of a Lordlhip, maybe diftin- 
 guifhed from the Lordlhip it felfe, though they 
 goe together; fo may this dignity or title of fonne- 
 fttip from the inheritance it felfe, which doth goe 
 with it. By Adoption then, he raeanethhere the 
 dignitie and glory of the fonnes of God, vnder 
 what maine benefit, whether vnder iuftificatiorr or 
 glorification, it is robs concerned, I will (hew af- 
 ter in vnfblding the Do&rines. The fumme of 
 thefe two V*rfesj& in larger terme of fpeech, as fol- 
 loweth : Bleffed he Ged, who hath blejfed <vs in Chrtfi 
 wnh all /pirtiuall yiefimg ^ as for example : Who 
 hath elefted vs, and not oncly chofen vs to the end, 
 but hath (b ordered all things,by an eternall difpo- 
 fition for vs, who beleeue, that they (hall bring vs 
 to that dignity and full glory of the fonnes of God, 
 which is both begun in vsherc beleeuing, and is 
 aifo to be accomplilhed hereafter through (Thrift ; 
 and this he doth, not looking out of himfelfe to 
 any thing fore-fecne in vs,but within himfelfe * my 
 meaning is, out of his metre gracious pleafure,that 
 
 thus 
 
Ver>5- 
 
 Predestination. 
 
 21 
 
 thus his glorious cternall grace might be magnifi- 
 ed, out of which this grace floweth, that he hath 
 now in his time done vsfauour, and made vs ac- 
 cepted in his beloued. FirA it is to be marked in 
 the order that God doth to our conceiuing; firft 
 loue vs to life, before the meanes bringing vs to 
 life are decreed ; This is the order, in which we 
 are to conceiuc that one fimple aftion of God 
 which worketh our faluation : Hereeledion is the 
 firft in this enumeration /Wmaketh,and,£*«*.8. 
 39. Paulkttcth fore-knowiedge before prcdefti- 
 nation ; and when the Scripture (aith, we are elect- 
 ed to/ife> through faith and holinejfe y at the way ef 
 U/e-y needes mult the end be firft in order of nature, 
 before thofe things which ftrue to the end. As it 
 is with vs, we firft are at a point concerning the 
 end,btfore we feeke meanes which leade vnto it^as 
 I am firft at a point to Write before I take in hand 
 Pcn,Inke,orPaper.Buthow may God loue to life, 
 fuch who are now the children of wrath, and not 
 eligible to it? He muft firft make them louely or e* 
 ligiblc } then choofe them to life. Ianfweresltisone 
 thing to loue any fb, as that I will bring tuem to 
 life by iuft meanes ; another thing to Joue any fo 9 
 as immediately to communicate lite with them; In 
 the firft fort, God may loue thofe who arc finners 
 before him; the latter cannot confift with his 
 wrath in fli&ing death: And thus he did loue them 
 before the giuing of Chrift; So God lotted the 
 world, that hegauehtt onely begotten Sonne ; that he 
 fpared him not , but gaue him all to death for 
 vs. This is to be marked, againft them who make 
 
 I4 God 
 
 OtteB, 
 
 ^fr 
 
I to 
 
 Epbefiansj Chap. 
 
 V*M 
 
 D*& 
 
 Sod firft decree the giuing of Chrift to death * 
 of faith and perfeuerance to Comt , before hee 
 make either inward or outward ele&icn of them. 
 
 Obferue fecondly } That God hath not oncly 
 chofen fome,fcut ordained effectual! meanes,wbich 
 (hall moft infallably bring them to the end , to 
 which they are chofen. Such whom he hath fore- 
 knowne, raarke, fuch he predeftinated ; not all, 
 but Ibme areforeknowne : God hath fee an order 
 of meanes, which fhall bring them to glory: Or 
 looke as when God appointeth any to liu« forty, 
 fifty ycares, his prouidence in nature doth fb 
 worke, that eucry thing from a mans firft birth to 
 his laft breath, doth paffe him on to this period 
 preordained : So thofe whom God hath appoin- 
 ted to that laftfinall end of life fupernaturall, his 
 fupernaturallprouidcnce doth fo worke, that all 
 things dec after a fort confpirc and worke to that 
 end : Euen as we doe nothing about any thiag,ftir- 
 thcr then the ends we haue do moue vs to worke.fi" 
 we look at the things before our callings,or after, we 
 fliall findc this true, though they worke not in the 
 fame manner^fome promoting it dire&ly by them- 
 felucs, feme by accident occafionally : Before our 
 callings, the good things we haue our felues in our 
 felues, or which we fee,or haue giuen vs in others, 
 they perfit vs to faluation:When God doth call vsj 
 the good things we haue our fclues, in our felues, 
 make vs admireGods bounty and patience, when 
 we fee what wee were when hee fhewed vs that 
 kindencfTc -> Yea, they are after our callings, difpo- 
 fitions, andhelpcs, which makevsfcruc God with 
 
 more 
 
V e r,5 . PredcSHnation. 
 
 more facility and fruitfulneffe. Some complexions 
 and conftitutions are ftrrc more accommodablc 
 inftrumcncs to grace now rcceiucd, then others. 
 The good we fee in others, we glorifie God in it,in 
 the day ofourvifitatioii, though we fcorne it for 
 the prcfent r the good giuen vs in others, is often 
 ordained as an antecedent to our conucriions, as 
 when God doth giue vs louc in the eyes of fome 
 good man, ftirre him vp to pray for vs ^ Thus 
 v>**ifr*thinketh that Steuens prayer was ordained 
 of God, as a mtane to worke Sauls conuerfion. 
 The cnils we know before our conuerfions, work to 
 this end likcwifc.-The lailors affrightment God had 
 ordainedasamcanestomakehimfeek out of him- 
 felfe:Sothe fickncffes which werevpon manyin the 
 Gofpcl.maiicthemfeekoutto ChrifbSo the defor- 
 mity which befalletU fbmc,thc infirmitics,the feares 
 ck'griefcsofminde which follow them,though they 
 know not why, fas we iay^ nor whercfore,are often 
 difpofed as occalions of their grcateft good,of pre- 
 ferring them from many fins rNay,the fins they )i- 
 uedin before thcircalling,Godmakcth them occafu 
 onally worke to this end;For,aftcr our conuerfion, 
 they makevs more to loue, as Jltfirftmore humble 
 and mercifull, as Pauls perfecuting, more diligent 
 in well doing, when we were intheflefli, Rom. 6. 
 Euen,as the art of the Apothecaric maketh Vipers 
 into Treacles ; fo doth our God, Now when God 
 hath vifitcd vs, we proue then by experience, that 
 our good which he giuethvs in ourfelues and o- 
 thers, whether it be fpirkuall or tenaporall .-yea, 
 theeuill we fuffer, whether of fin ne orof punilh- j 
 
 meat, ' 
 
 111 
 
12-3 
 
 EphefianSiGhzp, 
 
 i. 
 
 Ver.5.1 
 
 Fpi. 
 
 Ads 17.21. 
 
 ment, whether the puniflament come immediate 
 ly from God,or mediately from the hands of men; 
 that nil I %, are ordained to carry vshome to the 
 end, vnto which lu hath chofen vs. In the good 
 things we finde to ik pe vs, it is more apparant, 
 then thar we needeto fpeake of it; in good gifts 
 which wicked men haue, they are often predefti- 
 natcd for ou good ; Bacn as Carriers haue money 
 often, not for tiiemfeiues, but for thofetowhom 
 they are lent; So men vnianftified haue golden 
 gifts, fometimefii the lake of others, t© whom 
 they are lent.. Our finnes and euils wee fuftaine, 
 God doth euen vie them as Phyficke to our louies, 
 and hcprep:ueth wicked men often to doe that by 
 hischildreji, vvi^chthofeoftheskuiieTiedoe by a 
 vefleii whenicisrbule, euen 90 fcourethem from 
 their ruft: Elici as 1 r>r:deitinated his Sonnes 
 fufferingb; ip(W 3 1 ;, v»om he hath predefti- 
 nate, that we th u;n oc uk<; to his Sonne, as well 
 m fiiffe.rings ■: m :hry. Saint Paul proaeth, that 
 to the called, a-: • -J.ingro Gods purpofeoflife, all 
 things did woik together vnto good; and hee 
 proueth it hence, becaufe God had predeftinated 
 them. Now ir Gods predeftination did not con- 
 triue euery riling befalleth vs to this end,his proof e 
 were vn Sufficient. 
 
 The Vfe of this is; Hath God ordained meanes 
 by which his (hall come vnto the end, to which 
 they are chofen , then how doe theyreafen, who 
 will fay ; If they bepredeftinate,then though they 
 iiue neuerfo, they (hall be faued? God had gteeq 
 iWthelifeofallin the flaip, yet when the fliip- 
 
 men 
 
Ver.5. 
 
 Predestination. 
 
 i*4 
 
 ; men would haue left them, Paul telleth them ; jj 
 I theft men bide not t* thefhip^ye cannot be faued jGo >ds 
 decree doth fteblifh meanes, not remoue them ; 
 Thus we might refute meate in heaith,nudicine in 
 fickneffe, and fay 7 /i long as Goi hath appointed vs to 
 liue> wejhall Hue : The diucll teacheth men in out- 
 ward things wholly to diftruft God, and relye al- 
 together on meanest in thefe fpiricuall things, he 
 maketh them lay all on Gods mercy and purpofe, 
 neuer taking heede to meanes. 
 
 We fee it is hopeful], where God giueth meanes, 
 which bring to life* where he manifeftcth that wif 
 dome of the Gofpell, which is a meane predeftina- 
 ted to our' glory, that God hath there a gracious 
 worke toward fome : While a man doth carry 
 Reapers further into his field , it is a figne hee 
 hath fome Cornc to be inned ; So is it with 
 God. 
 
 Let vs labour to acknowledge God and his moft 
 wife orderjn all things which haue befallen vs. If 
 wefinde that our courfes before our conuerfions,8c 
 the things befallen vs fince, haue brought vs nee- 
 rer God, then it is a feale to vs,that we are the pre- 
 deftinated of the Lord jthofe whom he doth bring 
 nearer him by meanes in time, thofe he did prede- 
 ftinatetodrawtohimfelfeiniuch order, from all 
 eternity : We will fay in choller,when things come 
 croife vpon vs, Now 1 'was or darned toil, Jthinkeit 
 was my deftime: But happy is he, who can by euent 
 leame to fee how God hath deftinated before-hand 
 euery thing for his good. 
 
 Obferueof whom we may fay this, that they 
 I are 
 
 Vfei. 
 
 W* 
 
 DoCl.i. 
 
ii4 
 
 EphefiansjGhaip. 
 
 i. 
 
 Ver.5. 
 
 are predeftinated, euen of fuch as haue beleeued, 
 and are ftn&ified $ theperfons which are ordained 
 to life and predeftinated, they are called, that is 
 brought to hauc a true faith,and iuftificd, and they 
 (hall be glorified. This chaineof foure linkesis, 
 fuch, two wherof are kept with God in heauen,two 
 are let downe into earth, asitwerej This chaine 
 is fb coupled, that whofoeuer are within thefe mid- 
 linkes, arc within the two vtmoft alfo. While a man 
 carrieth a frame or plot of this or that in his minde, 
 we cannot fay what is his meaning, but when hce 
 now doth execute it, then we know what he had 
 predeftinated, and afore-hand defigncd within 
 himfelfe. When God doth lay the foundation of 
 faith and holinefTe, fuch as fhallneuerbe fubucr- 
 ted ; then we may know that he did predeftinatc 
 in his time, to worke a glorious worke in fuch a 
 perfon •, How precious then is this faith which pu- 
 rifieth the heart, which doth let vs be able, euen to 
 reade our names written in this predestination of 
 , God, as abookeor regiftcrof life 5 which maketh 
 vsdifecrneour feluesin that ftate, that all things 
 fhall worke for our good? euerywinde, euen the 
 crofTeft, flaallhelpevstothehauenof true happi- 
 ncfTe. I know faithfull foules cannot al waics finde 
 this comfort, becaufe they finde themfelues vvorfe, 
 richer then better, for many things which betide 
 them ; but we maft not be difmaied , things worke 
 togecher,whcn thou feeft thelaft with the firft,then 
 thou (halt fee that harmony which is in all, for thy 
 beft good. A Phy fitian doth with one thing or two, 
 make that man more ficke then cuer, whom yet at 
 ^length 
 
V*M- 
 
 Predefiination. 
 
 1*5 
 
 length he moft comfortably hcaleth : But what I 
 ipeake of this circumftance in the former Vcrfc 
 may hither alio be reduced. Onely let vs endea- 
 uour to know our felues predeftinated by him, for ^* 
 this is our ftrength. which catinot be ftiakcn, when 
 we know that God hath determined and contri- 
 ued fuch mcanes as (hall infallibly bring vs to 
 glory ; this knowne, we may fay y lfG$dbe with w, 
 wbfifoatl be avainft vs ? 
 
 That we (hould be adopted thrtugh CbriJl.^Ob&rue D ft. 
 what God hath determined to bring vs vnto before i 
 all worlds, euen to this, that we ftiould be his chil- 
 dren; tho/e whom he predeftinatetb, hec doth or- 
 daine they ftiall be like his Sor\nt>Rom 8. like euen 
 in glory, as well as fuffering, like in being Sonnes, 
 as he is a Sonne \ like in bauing a ftate of glory fit- 
 ting them, as he hath glory , fuch as is fit for him 
 the Head or firft borne of vs. For this caule, Heb. 
 1 2. ver.i i . the predeftinace are called the Church , 
 of the firft begotten , who are written in heauen, j 
 becaufe all Gods chofen are by thispredeftination 
 appointed to this, that they ihall be Sons of God : 
 Euen as great men appoint with themfelues fbme 
 that thinke nothing of it , that they ihall be their 
 heyres, and doe adopt them by this mcanes chil- 
 dren to them : So God did within himfdfeordaine 
 ofvs that wee ftiould be brought tothiseftate of 
 being his adopted children. For our better vnder- 
 ftanding this matter, three things (ball be opened. 
 I. What this Adoption containeth in ir. 2 Through 
 whop* wee come to be adopted. 3. In what order 
 we doe receiue in time this Co great benefit , or to 
 
 what 
 
iz6 
 
 Ej>beJians,Chaij).i. Ver.5. 
 
 j what benefit this is to be reduced, whether tt> Cal- 
 ling, iuftification, or glorification. 
 
 tforthefirft, itconccineth the dignity of being 
 the fbnnes ol: God. 2 The inheritance of light, or 
 the diuine nature begun here, to be perfeded here- 
 after: forthefirft,fee7<^# 1.22. ilohn^.i, Hee 
 I giueth vs this digmty,(heweth vs thi* loue,that we 
 ■ ihould be called hi3 children ; not that we are chil- 
 dren as Adam was, who becaufe hee was produ- 
 ced in the fimilitude of God, might be called 
 a Sonne of God , but fonnes through a myfticall 
 ; coniun&ion with Iefus Chrift that naturall Sonne 
 of God. 
 
 j Secondly, we haue the inheritance of light, or a 
 
 I diuine nature,whichttandethnot infuch a life of 
 
 ! God, as \^Ad&m had , which was a knowledge of 
 
 God oneiy as a Creator of all things, and a righte- 
 
 ' oufneffe and holinefle which were in order to God 
 
 knowne onely as a creator, not fuch a life as may 
 
 fall away , but a life which ftandeth in knowing,as 
 
 an Author in Chrift,of fuperadturall grace; fuch 
 
 righteoulhefle and holines as are ia order to God, 
 
 as now made manifeft in Chrift Iefus* fuch a life as 
 
 (hall neuer haue end,according to that , thofe who 
 
 are borne of God cannot finne, for the fee de of God abi- 
 
 dethinthem. 
 
 Thirdly, all that glory wee Iooke for in Hea- 
 uen, is comprehended in this adoption , Rom. 8. 
 Wee ex f eft our adoption' \ eucnthe redemption of our 
 bodies. 
 
 Now wee come to haue this executed onvs by 
 faith on Chrift ; iotjfomary a* beluued, to them 
 
 it 
 
Ver.5. 
 
 Predeftination. 
 
 117 
 
 // is given to be hts children , fonnes and daughter si 
 vpon our mariage wili the natural] Sonne, wee 
 come in the place of fonnes and daughters alfo : 
 Buc tor the ordcr,in which vvereceiue this dignity, 
 it is fbtnewhat doubtfull, whether when we are iu- 
 ftiiied, or when we are glorified. To which I an- 
 fwer briefly, that it belongeth to our glorification, 
 and is to be recalled vnto that head; fbr,Redemp- 
 cion which is put for Forgiuenefle of finne and iu- 
 ili ft cation, when it doth not note out our ftnall de- 
 liuerancc,this redemption is made to goe before it, 
 Gal. 4 • 5 . That he might redeeme vs who were 'vnder 
 the Law* and that we might receiue Adoption. Befide 
 iuftification doth nothing but fentence this of me, 
 that I am iuft before God,fo as to receiue life from 
 his grace. Now to be iuji is one thing, to be recko- j 
 ned afon another. Againc,tfris adoption is called j 
 by the name ofa dignity,or eminency, yea glory it : , „, 
 felfe is called by the name of Adoption, Rom. 8. 
 Way ting for our adoption •, euenthe redemption of our 
 bodies: To omit that , Rom.9.4. thofc two wor ^ s > 
 Adoption & Glory may be put for one thing, vix>. 
 Glorious adoption: For,the Arke is well compre- 
 hended in that head of feruice^ as a principall type 
 belonging to the Law ceremoniall ; and looke as I 
 notonelyadlually topoflefle theking^ome, but 
 to be heyrcapparanr of it, is a great poi.it of glory, 
 fb the dignity of adoption, adopting vs as formes , 
 and heyres apparant of the kingdome of heauen,is 
 a great part of glory , as well as the inheritance it 
 felfe. There are but two things of moment which 
 IknowtobeobLdtcd. 
 
 That 
 
1x8 
 
 %<$< 
 
 Obte&.l. 
 
 %efp. 
 
 EpbeJianSyGhap.i. VeM*1 
 
 That which we haue immediately on belieuing^ 
 that bclongeth to our iuftification : buc belieuing 
 wee haue this priuiledge, nothing commingbe- 
 twtenc, John un. 
 
 The fecond part of this reafon is not true , and 
 the proofe is vnfufficientj for though we be adop- 
 ted.beleeuing on Chrift, which the teftimony voy- 
 deth , yet it folio weth not that we are immediate- 
 ly adopted, nothing comming betwcene our faith 
 and adoption. Wee are faid to be faued by faith, 
 tohaueeternall life belieuing, yet betwecne faith 
 and life, unification mufl: be concerned, fbheere 
 alfb. 
 
 The fecond reafon is; that which giucth vs a ti- 
 tle to life,that muft be a branch of our notification 
 to life:But our adoption giuethvs titie to life. To 
 thefirftpnrtlanfwerewith limitation thu^That 
 , which giueth vs title to life,betng it feifecocircum- 
 I ftance,nor part of life, now executed in vs : But Co 
 adoption doth not, which is thegiuing of ife,in re- 
 gard it maketh life now ours , as an Orphans 
 lands are his - y ours, as who haue ther%ht to it, 
 but are not yet actually poffdled in it. Should not 
 the propofition be limited as 1 haue faid, it would 
 proue,that the giuing of the fpirit bclongeth to iu- 
 jftification, for that doth giue me right to life,as an 
 earned penny ,or part of paiment,doth giue a man 
 right to challenge the whole fumme: This benefit 
 then is fitly couched vnderthatlaiiofourglorih- 
 cmon i Rom.&. whom he predejiinated he called \whom 
 he called he iu{itfied y whom he tajhjied he glorified^ in 
 this manner executing their glory : Firft he giueth 
 
 them 
 
Vbr.5* 
 
 Predcftinatien. 
 
 it? 
 
 them of grace, the dignity of fonnc-ftiip, and fo a ] 
 right to glory, and after hecdoth actually poffeflc | 
 them of it $ thus glorifying thofe whom out of 
 grace he had iuUificd, to the rcceiuing of life from 
 him, as a gift of his rneere grace. 
 
 This chen being, that God did before all worlds 
 difpofe the meanes whereby we that are his fliould 
 be broughr to adoption ^ how fhould wee admire 
 this Co great grace which we found in his eyes from 
 all eternity r Thou beleeuing foule who by faith art 
 married to Cbrift Iefus, thou who haft receiued 
 the fpirit, which maketh thee call AbbA Father y the 
 fpirit of this Adoption, what is this now wrought 
 iff time, but that which God did preordaine before 
 all time, euen thy Adoption through Chrift? See 
 then what loue the Father did beare thee,that thou 
 flbouldeft be made a Sonne,admire it. When Dauii 
 was told of matching with Sauls daughter , what J 
 faid he,fe*mcth it ajmdll thing t$ befonnein Law to a 
 King f And (hall it feeme a fmall matter to vs that 
 wee are now, according as wc were prcdeftinated, 
 that wcare fonnes in Law, adopted heyres, ioynt- 
 \ heyres with Chrift of the kingdome ofgtory I 
 
 We may fee hence what duty wee owe to God* ! 
 ! we I fay whom he hath now adopted for his chil- 
 dren, euen as of grace, he did predeftinate. if J be 
 a Lord , -where u myfeare i if a Father, where is my 
 honour ? Earthly Parents , the greater things they 
 I raeane to leaue their chiidren,the morethcy expeel: 
 allobfequious and dutifullbehauiourftom them* 
 fo doth God from vs j the greater and more excel- 
 lent condition he hath appointed vs vnto,thc more 
 
 K he 
 
 flirt. 
 
IJO 
 
 Efhefianiy Chap, i . V* R.5 . 
 
 Dotl. 
 
 They make 
 grace belong- 
 ing Mdtftimtm 
 dei predeftinan • 
 lis ebvtntiiy non 
 ad terminum 
 tleClionkt 
 
 he doth challenge from vs till foch care and ducty 
 as may declare vs not vn worthy Co great fauour. 
 
 Secondly, that we are predeftinate to adoption ; 
 Obferue that the life which God hath ordained by 
 meanes prepared to bring vs, is a life comming im- 
 mediately from his grace, that life which is a con- 
 fequent of Adoption, yea called adoption it feife , 
 that which accompanieth fonnefhip is an inheri- 
 tance \ that life cannot but come from the free 
 grace of God our. Father: Adoption andfbnneiike 
 inheritance are not things purchafed by contrafr 
 ofluftice.but are freely vouchfafed: Behold what 
 hue the Father hath/hewed vs> that wejhoutd be called 
 his children, 1 John 3.1. Ergo, life is called a gtftoj 
 Gods grace>Rom>6.'vlc. And chat which God will do 
 about his children in the day of iudgmenr,is called 
 mercy, a Tim.i.TheLordfljew Qneftfhorm mercy in 
 that day. This is to be marked againft the Papifts, 
 the firlt force of their error in the matter of merit 
 beginning here. For they grrfnt this proportion 
 truc,thatGod doth out of his grftte predeftinate vs 
 to life; but this they will not admit, that God doth 
 predeftinate vs to life , which fhall come immedi- 
 ately from this grace. Now to conceiue thus of 
 predeftination* is to take away ail the grace of pre- 
 deftination. For to choofe one out of grace to 
 haue this or that hee fhall well pay for, is grace 
 not worth God haue mercy \ As they fay this is 
 
 trace, when he might haue chofen others,& left vs, 
 e did take vs, as who fhduld haue life purchafed 
 from his Iuftice. Ianfwer,here is an a&ion of liber- 
 ty,to rake one before anotber;buc while this is it to 
 
 ,- which, 
 
Ver.5- 
 
 Predestination. 
 
 lit 
 
 which I am taken, <vi&. to haue a penny-worth for 
 piy penny, there is no grace at all (hewed me. For 
 when actions are defined according to the obieft 
 gbout which they are conuerftnt , if the obieft of 
 life haue not grace in ir, there can t>e no grace in e- 
 le£Hng to it. 
 
 Secondly , prcdeftination fhould be an inter* 
 medled ailion^partly a preparation of things Qod 
 would doc out of his grace, as of calling , the firft 
 iuftificacion according co the Papiftsj partly a pre- 
 paration of things God would doe out of Jqftice,as 
 of our glorification. 
 
 Thirdly , this makethallthatGoddotiioutof 
 grace, tend to this end,that his lufticc may be glo- 
 rious in giuing life : We read the contrary ,that iu- 
 ftice fliutteth all vnderfinne, that grace may be 
 glorious in all ; this wee reade not, and it were ab- 
 furd to thinfce it, when all his iuftice doth in repro- 
 bation tendto this end,that the riches of his grace 
 may be more difplayed. 
 
 Fourthly, the life ro which wee are prcdeftina- 
 ted is here included in this .word Adoption ; it is 
 called a gift, an inheritance; it isheere faid to be at- 
 tained through Chrift,!^. favfrit; As (inne reig- 
 neth to death , Co doth not the righteoufnefle of 
 Chrift to life ; But grace by Chrifts righteoufnefle 
 reigneth vnto life, the immediate caufe ergo of life, 
 is Gods grace; for the immediate caufe of death is 
 finnc $ and God is Aid to haue made Chrift euery 
 
 The Papiftf 
 make lite frorr 
 
 thing to vs, that our whole reioycing might be in J grace rtmou, 
 God, (hewing vs grace through him : not that we Xml\tuSA 
 might be able to reioyce in our.fbLues, as now rein- ! immtdi** 
 
 K 2 ablcd I 
 
13* 
 
 Dott. 
 
 Epbefians-, Chap, i . V e R.y. 
 
 abled todeferue from itiftice throgh him: this then 
 is to be held as a principle of great moment , that 
 the life to which we are chofen and predeftinatcd, 
 is a iife immediately flowing from the graceof God: 
 For this doth (hew that the iuftifying righteouP 
 neffe which God doth prepare for vs, muft befuch 
 that God may vpon it reckon vs iuft from his 
 meeregrace,to the receiuing of life from his grace. 
 But heere is no place to enter the do&rine of iufti- 
 fication and merit, the which wee (hall haue fit oc- 
 cafion to vnfold hereafter. 
 
 Now folio weth the manner, [within himfelfe(] 
 that is, according to the good pleafureof his will: 
 The flrft phrafe I rather readc thus, beeaufe in that 
 wee are faide to be ordained to adoption through 
 Chrift, it doth intimate that we are ordained to be 
 children to him>and beeaufe he would rather haue 
 laid, who hath predeftinated ^vstobe Semes throxgh 
 Chrift, to him/el fe y then to adoption through Chrijkto 
 himfelfe : but it skilleth not how we take it , feeing 
 the latter words doth fufficiently ground the in- 
 ftru&ion to be gathered. 
 
 Obferue, that God out of his meere good will 
 doth determine both the end, and all the meanes 
 by which hce will bring vs to the end. If God doe 
 choofeand predeftinatc vs to life, beeaufe that hee 
 doth forefeethat we will (b vfe his grace as to per- 
 feuer in beliefe by meanes of it % then muft hee call 
 vs rather then others, beeaufe he doth forefeethat 
 wee will vfe his grace offered well, and concur with 
 it in manner forenamed. For Co farre as forefeene 
 confiderations moue mee to take any to the end of 
 
 life 
 
j V^M. Rom.}, cleared* 
 
 i33 
 
 life, fo farre they moue to intend and execute the 1 
 meanes which muft bring to life. But the Papifts 
 themfelues in this are found, who hold, that there- 
 fore God doth freely ordaine vs tp the -end, ^and 
 that he doth therefore freely-call and iuftifie vs 5 hi- 
 therto they grant grace, euen in the execution of 
 Godspredeftination, and-itmay be prooed by 
 Scriptures : For in calling, two* thing* may be 
 marked, i . The fending his word. 2. The work- 
 ing with it by his fpirit : now he doth both thefe 
 out of his free pleafure; For the word hee doth 
 fend it to thofe whom he doth fee will leffe profit 
 by it then others ; if the things done in thee, had beetle 
 done in Tyrus and Sidon^^ would atieaft^hauehum- 
 bled themfelues «*.Niniuie-fifo repentance^ E&ech.^ . 
 1 fend thee not to a people of a ftrange tongue, they 
 would hearetbee, but theft will not heart thee. Now 
 he teacheth inwardly no leffe freely. Luke 10.2. Fa- 
 ther, I confeffi thou reuealeft theft things to babes, and 
 hide ft them from wife ones, euen accordmg to thy good 
 plea fur e. Therefore Paul faith, 2 Tim-. 2. 9. Hee 
 hathcalled'vswithaholy catling, according to his pur- 
 pofe and grace : Now if God doe call vs to faluati- 
 on without any thing fore-feene in vs, it cannot be 
 but that hee didordainevs to faluation without 
 fore-feeing any thing which might moue him vn- 
 to it; this is taught^ Rom. 9. that the purpofe of 
 God,is according to election, that is, free/ depen- 
 ding on him onely who calieth vs to glory, not on 
 any thing in vscalled. The reafbn why God (hew- 
 eth mercy, 6r hardeneth, that is, denieth mercy, is 
 his raeere will ; That as the Potter hath nothing 
 
 K3 but 
 
t 
 
 134 
 
 Ephejiansy Chap. 
 
 VbR.->. 
 
 cleared from 
 falfe conftru- 
 dions. 
 
 but his pkafurernouinghimto appoint or make 
 ofthe/amelumpe veffels to fo diuers ends ; no 
 more hath God : And here it (hall not be arniffe to 
 cleare that Scripture fromforne mifcon ft rudtions 
 which bade beene made, obfcuring the true mea- 
 ning of it to (ome vnderftandings. 
 
 " Some make (the purpofe of God) verjc 1 1 . to 
 "note out fuch a purpofe by which God deter- 
 "mineth to choofe out to life, fuch whom he 
 " doth fore-fee, will feeke it by conftant faith in 
 ? his promifes 9 reiefting others from hfe,who feeke 
 " faluation by their ©wne righteoufnefle in the 
 ? workcs of the Law ; This conftru&fon floweth 
 " from a former errour,<w*.that the Apofile in this 
 "paflage of Scripture, from the Cixt<ver/e downe- 
 " ward, doth fpcake of the Iewes taken & reie&ed, 
 " not as perfbns, by carnall generation defended 
 " from Abraham, but as perfons who feeke falua- 
 " tion by cleauingto the promife, orotherwife by 
 " workes,according to the tenour of the Law. 
 c< This likewife doth prefappoft that thofe Iewes, 
 " whole obie&ion Paul preuentcth, verfe 6. doe 
 " by the word of God conceiue the word of the co- 
 " uenant legally in this manner 5 What then ? if we 
 " be reie&ed from faluation , who leeke it by 
 " workes of the Law, then the word of Gods co- 
 "ucnantis come to nought: Which Obie&ion, 
 "they flaould fteme to make by occalion of the 
 "former Do&rine of iuftihcationi but in all of 
 " theft, and in all inferred on them, i^irmimus is 
 " deceiued 5 For it is not the do&rineof iuftificati- 
 "on fo much, as the do&rineof Prcdeftination, 
 
 Cl which 
 
Ver.5. 
 
 Rom.}, cleared. 
 
 *35 
 
 * which in the eight chapter went before , which 
 u raaketh the Apoftlc enter this difcourfe : For he 
 " hauing taught in the former part of the Epiflrle, 
 " Rm.^. that thofe who traced the fteps of Aha* 
 " hams faith, were his children ; and in the Chapter 
 ,c next before, that fuch whom God did fore-know 
 "and acknowledge for his people, they were pre- 
 u deftinated and called tofaith in Chrift, cuery one 
 €l might be ready to gather that the Iewes; for the 
 iX body of them were not acknowledged of him as 
 " his people, becaufe they did fet themfelues ftifFe- 
 u ly againft the faith of Chrift, and therefore they 
 "werenotthelfraelofGod, the chofen feede of 
 "Abraham, the people whom God did know be- 
 " fore ; and this is that which he leaueth to be ga- 
 " thered in that lamentable preface, Rom.g. from 
 " the firft to the fixt t verfi r *viz>. that a great part 
 " of the Iewes, carnally defcended of Abraham, 
 <c are reie&ed now from being the people and IP- 
 *< rael of God, the feede with which God had pro- 
 IC mifed his prefence and bleffing.-Compare Rom.8. 
 il 29. with Remp.d.j.Rtm.iiJS. he fpeaketh not 
 <c of a rde&ion from righteoufnefle and life, befal- 
 " ling fuch as followed faluation by works,for thus 
 " were the greateft part al waies reie&ed, when yet 
 ! " they couldnot be faid reieftedeuer before,in this 
 " manner which did befall them,and is here lamen- 
 ■ a ted : This reie&ion intimated, he preuenteth an 
 j " obieftion, which (bme mighrmake againft it, in 
 ! a this manner: That which would make Gods 
 <l word to Ifrael, and that feede of Abraham fru- 
 . "ftratc, that isnottobegranted:But the reieftion 
 I K4 J^ of 
 
i$6 
 
 Epbefianf^fSh^ i. V E M . 
 
 "of the Iewes from being Gods Ifraell, and the 
 a feede whom he will bleffe, maketh his word in 
 "vaine, £/*£*, The rcafbn which confirmeth this 
 ^aff&mption is to be gathered from the Apoftles 
 u anfwer $ fuch as the Ifrael, whom God hath lo- 
 " ued, and chofen, and promifed to bleffe for euer, 
 " fuch cannot be reie&ed, but the word of God 
 g will be made fruftrate; but faid they,we are Gods 
 u KvadjWeareJ&rabams feede v which are plainely 
 " to be gathered from verje <5. and 7. From thefe 
 " circumftances, well marked, we may fee that the 
 tg word here meant, is that word which opened 
 " Gods gracious elcdion of this people, to be his 
 "people and children, and which promifed his 
 • l perpetuall prefeuce with them, and blefflng to- 
 " wards them : The word here meant, is fuch a 
 " wordastaketh effeft in that part of the Iewes 
 " whom God did know before, andisftill made 
 " good in them j but the word of thekgall coue- 
 " nant is abrogated to all the chofen of the Iewes. 
 " Secondly y leremk declared the word of the le- 
 " gall couenant to be made in vaine,yet did not this 
 " giue place to fuch an obie&ion, that Gods word 
 u to his people was made of noneeffeft.Againe,the 
 " Apoftle his anfwere was direft, the word is made 
 " by mans finne in vaine; and to haue informed 
 tc them in the true end of the word ofthe Law,and 
 " not to anfwer them, that the word of the Got 
 " pels couenai)t is iiot fruftrate, when they obieft, 
 " that the wor.d-et the couenant ofthe Law is come 
 tc to nothing; this were but being asked of Chalke, 
 "to anfwere of Gheefe. Againe,we fee that Paul 
 
 "doth 
 
V em. Rom.}. 'chared. 
 
 >37 
 
 " doth not intimate the reie&ion of the Iewes, as 
 " fromrighteoufnefle and life, as they were fol- 
 " lowers of the law, which is a point he commeth 
 " to in the beginning of the next Chapter ; but he 
 "confidercth thern,as part of Ifrael, and thefeede! 
 <c of Abraham ondy: for had this beene the thing 
 " in which they grounded themfelues, if thofe 
 " who follow the Law be reie&ed, Gods word is 
 "come to nothing, then fhould not /Whaue an- 
 swered, all who are from Ifrael, are not Ifrael; 
 " all who are Abrahams feede,are not children; but 
 " all who follow the Law are not the true Ifrael to 
 " which God did tye himfeife by promife. Second- 
 ly j Itispiaine, he intimateth their reiedion, as 
 " they were the people of the Iewes, as they were 
 "denominated the Ifrael of God, which may be 
 cc gathered from the firft Vcrfe of the eleauenth 
 u Chapter. Hath God catt away hu people t God for- 
 u bid. 1 am an Jfraelite, of the feede of Abraham, 
 " of the tribe of Beniamin.Thirdly, No godly faith- 
 4< full ones could thinke the word of God falfifi- 
 " ed ,if fuchas did feekeiuftificationin the Law by 
 "theworkes of it, were reieftedjbut the Apoftles 
 "and godlieft a while were cxercifed with this 
 " doubt, they could not fee how it could ftand 
 " with Gods word, that Ifradl fhould be forftken , 
 tc and the Gentiles called: It is certaine therefore, 
 " that he doth intimate the reiedion of the Iewes, 
 "as thofe who had beene the Ifrael of God, and 
 ct fecdeof Abraham. The Apoftledenieththerea- 
 €t fbn on which they thought their reieftion a thing 
 " which could not ftand with the immobility of 
 
 "Gods 
 
■3 
 
 EpheJians,Gha$.i 
 
 Ver.5 
 
 " Gods word. Heanfwereth theaffumption of the 
 cc latter fyllogifme, by diftinguilhing of Ifracl and 
 u children; denying that all Ifraelites are that K- 
 u rael to which Gods word belongeth ; or that all 
 " Abrahams fecde are thofe children whom God 
 u adopted to himfelfe,^^ 7.but fuch onely who 
 " were like lJao£$ Firft, begotten by a word of pro- 
 " mife, and partakers of theheauenly calling: The 
 " reafbn is to be conceiued in this manner ; The 
 u reie&ing of fuch, who are not the true Ifrael, 
 "nor belong not to the number of Gods adopted 
 u children, cannot (hake Gods word,fpoken to K- 
 c< rael and Abrahams feede : But many of the Jfrae- 
 "lites and Abrahams kzdc, are fuch to whom the 
 word belonged not, Ergo, The word of God is 
 firme,though they be reie&ed. This affumption 
 is propounded in the end of the fift and fixt <ver- 
 " fes. Secondly; Ic is proued to the fourteenth 
 " <ver/e. Here Armintus hauing prefuppofed this 
 " word the word of the legall couenant, and this 
 "reie&ion of fuch as fought righteoufneffe in 
 " the Law ; he thus taketh vp the argument. 
 
 J f the word re/pec? the children of promife y 
 
 then it isfirme % though the children of the fiefi 
 
 arereieffedx But it cancer neth children of the 
 
 promifejbat Uj?clecuers\ Ergo,tf kfafejhough 
 
 iujliciariesycbtldren oftheflcfi) be reiecled. 
 
 cc But this affumption is no word of it in Armi- 
 
 "w/^hisfenfe,hereexprefTed : For though chil- 
 
 " dren of the flefh in forne other Scripture, doth 
 
 11 note out iufticiaries jeeking faluation in the Law, 
 
 "yet here the literall meaning is to betaken; a 
 
 <c childe 
 
 cc 
 
 cc 
 
Ver-5 
 
 Rom.y. cleared. 
 
 3? 
 
 "childeofthe flcfti beingfucha one who defcen- 
 "dethfrom ^Abraham according to the flefh ; for 
 u it is moft plaine,that thefe did make them thinke 
 " themfelues within the compafle of the word, bc- 
 • c caufe they were Ifraelites and the feeds of Abra- 
 "haw, in regard of bodily generation propagated 
 "from him ^ and Arminitcs doth decline that, in 
 " obie&ing and anfwering which this dtfcourfe 
 "conlifteth? Befide that, though the fonnes of 
 u the flefii may fignifie fuch, who carnally, not 
 ? fpiritually conceiue of the Law, yet the feede of 
 ■• Abraham without any adioyned, is neuer fo ta- 
 u ken. The affumption which is to be proued, is 
 c< this 9 That many of Abrahams feede, are fuch to 
 " whom the word belongeth not: The word which 
 " belonged not to ifmael and £/2*,but to Jfaac and 
 " lacob onely, and fuch as were like to them, that 
 u word belonged not to many of thofe who are 
 " the feede of Abraham, and Ifraelites : But the 
 f 1 word (hewing Gods loue, choife, adoption,ble£ 
 u fingof I/rael, and Abrahams feede,belonged not 
 u to EfaUy ifmaely and fuch as they were, but to l* 
 "faac and Jacob. Here Armimus hauing thofe le* 
 "gall iufticiaries, thus ga there th his fillogifme. 
 
 Ifmael and Efau were types of fuch as fought 
 iujiice in the Law : Ifmael W Efau were re- 
 ieffedi Ifaac was reckoned in the feede j Ifaac 
 Was a type of the children of the promt fe ; Ergo, 
 the children ofthepromije are the feede. Ifmael 
 wo* not in the feede, but Ifmael was a type of all j 
 whofoupht righteoujneffe in the Law of all tlx 
 children of the fie fh ; Ergo, the children of the 
 fleffi were not in the feede. u The 
 
140 BphefianS)Ghaf>.i. Ver.5 
 
 " The conciufions are true,buthot pertinent to 
 " this fenfc* for the children of the flefla heere are 
 "thofe onely who in courfe of nature came from 
 « Abraham : the children of the promife thofe who 
 " were Co borne of x^Abraham^ that they were in 
 " ifaac called to the heauenly benedi&ion. But in 
 u laying do wne this rcie&ion of Efav from benefit 
 u of this word , belonging to the feede and taking 
 <c of lacob, he fheweth plainely, that it is not a 
 "reletting of thofe in Abrahams feede, who were 
 <c iufticiaries as iufticiaries,becaufe that Efi» was re- 
 * ie&ed before hee was borne, or had done good 
 "oreuill, from part in that word made to Ifrael 
 "andy/S^, taken to the heauenly benedi&on be- 
 " fore any thing which might moue thereunto: 
 " marke,£rgtf,in the 101 1 . i a.i 3<<xw.riiree things. 
 11 Firft, the equity ofEfatt and lfaac in Parents con- 
 " ception, merits, demerits, onely in birth Ejau 
 " had preheminence. Secondly, marke the word 
 " C*/»<r,fignifying the elettion of the one ; 5c calling 
 a him to the heauenly inheritance, with the reietti- 
 " on of the other ? which is laid downe,wrfi i a. 1 3, 
 "Thirdly, Marke the end, why Goddidchoofe 
 " and refufe, before merits or demerits in the end 
 " of the 1 1. verfejby a Parenthefis, <vk>. that Gods 
 " purpofe according to his free elettion might a* 
 U bide for euer,while it depended not on workes in 
 " men, which are changeable,but on himfelfe,who 
 " freely calleth whom he wil to this heauenly glory. 
 " The (cope of this example is the fame with the 
 " other, wx>. to proue that all of Ifrael, and all the 
 " feede of Abraham were not fuch to whom the 
 
 " word 
 
V*V)- 
 
 Rom. y. cleared. 
 
 141 
 
 " word declaring Gods free Ele&ion and Adopti- 
 ■ on to the heaucnly inheritance belonged. 
 
 That word which belonged not to Efiu, but to 
 Iasob y that belonged not to many of Abrahams feed, . j 
 & by confcquencc that may ftand firme, though a 
 multitude of Abrahams feede be reie&cd: but the 
 word declaring Gods ele&ionj&c.But the Apoft?e 
 doth lay downe the manner after which the word 
 choofing and adopting Ifraell, rcfufing £/i*,was 
 giuen forth, wj&, that it came without refpeft of 
 good or euill, which might mouc vnto it, that hee 
 may prcuenta fecond obie&ion which the Ievyes 
 might make from their ownerightcoufneffe, in re- 
 fped: of the Gentilcs,finner$;for they might thinke 
 I it impoffible that Gods word could ftand with re 
 iedling them,who were righteous in companion of 
 the Gentiles receiued ; for hee conceiued this in- 
 cluded in that querulous obic&ion: Firftis Gods 
 induration a caufe why hee is angry with vs ? Se- 
 condly , can he be angry with vs who are hardned 
 by his vnrefiftable will I Thirdly, can he be angry 
 with vs iuftly I The Apoftle in this ai. <v er. relleth j 
 vs, that that induration is not the caufe of Gods 
 a'nger, but anger of induration jfor none are hard- 
 ned but veflcls now of wrath, by their owne de- 
 | feruing. i.Saith he,God beareth them with much 
 \ patience, and doth not harden them by wi 1 irre- 
 j fiftable. J.God doth it for raoft iuft ends,and thus 
 Jareddition might be framed, faith he, a maim ad 
 minus : Shall the Potter haue fuch abfolute power 
 in his clay , and fhall not God haue power to de- 
 cree the hardning of thofe who iuftly deferue it I 
 
 andj 
 
i^z 
 
 efians ,Chap.i. Ver.5. 
 
 j and that with fuch a will as doth expeft with much 
 
 I patience their con uer (ion, and all for theobtaining 
 
 jofmoft iuft things: But for this latter icisplaine 
 
 i the argument of the Potter is nfiri QTmmr'uti'w. be 
 
 compared to God : Shall we thin ke that God hath 
 
 lefle power ouer his creatures then the Potter I 
 
 BefiJci thu ! God I fay, who createth and maketh the clay, hee 
 
 mauratt U nL I difp° feth * And t0 vfe this fimilitude to Arminm, 
 
 g!nncth where I his order is to illuftraie a thing by that which hath 
 
 his patience I nothing like; for Gods worke ( by that i^Armwiu* 
 
 'conceiueth ) hath no refcmblance to that the PotK; 
 
 ! ter doth, as is already (hewed. For the matter an- 
 
 | fwered. 
 
 Firft,he conceiueth not the queftion right:Tbey 
 aske not whether Gods induration be caufcof his 
 anger , but whether God may be angry at them 
 'who come tothisftate of being hardned > Now 
 this is certaine, that men hardned and forfaken , 
 are the obieft about which Gods anger is cxerci. 
 fed , as a malefa&or punifihed is the obieft about 
 which the Magiftrates anger is exercifed , though 
 puniftiment is not the caufe why he is angry, but 
 the effeft of it-, neythcr is there one word in this 
 verfe, which teftifieth God .to harden fuch , with 
 whom he is angry for finne, vnlefle to beare with 
 paticnce,fignifie to harden , and veffels made or 
 prepared to deftrudion , men now hauing by 
 finne prouoked God : the firft abfurd, that an aft 
 of patience fhould be induration oppofed to mer- 
 cy* the other cquiuocall , as a veffeil prepared to 
 glory is tiot a veflel now belceuing and fanftified, 
 and a&ually fitted for glory j fo on the contrarie. 
 
 For 
 
I Ve"m. Rom. ^. clttred. 
 
 M3 
 
 For thefecond it is falfe that heere is any thing 
 to tcftifie Gods will vnrcfiftable, which the Apo- 
 ftlc did neuer except againft, but rather iuftihe,and 
 .yetmaintaineitequallbya comparifon fore-con- 
 firued. And this is no argument why his decreeing 
 will (houid not be irrcfiltable ; this Ifay,thathee 
 vfeth patience toward thofe whom he hath decreed 
 toreiect, hee conceiueth the will of God to hauc 
 come to election, and otherwife to include an ap- 
 petite as it were, of hauing fome thing which hce 
 will not vvorke by his omnipotency, but he whole 
 Omnipotency is not in euery thing,he is not a God 
 omnipotent; for there are fome things in which 
 he is not omnipotent; not to uame the fame things 
 he wou Id haue of vs, he harh couennnted to worke 
 them in vs, I will put my fpirit inyot*r hearts ,<ind make 
 ^^^•and that there is no power Li God which 
 isnotinfinite and omnipotent ; trueit is thac the 
 verfefertethdowne iuft ends, and that therefore 
 God hath power to purpofe and worke mo ft iuftly 
 that which is decreed and done to fo iuft purpofe. 
 Thefe are collections which his head hath dedu- 
 ced, but not once imagined by the Apoitle : and 
 marke now how the Apoftle hith foyled the caufe 
 of God,by {frogling fo laborioufly and myftically 
 againft that which might (b ealily be anfwered: 
 They feefne to murmure againft God; ifhebean- 
 gry at them who are hardned by his will, or a de- 
 creeofhis will irrefiftable : Theplaineanfwcre is, 
 God is not vniuft though he be ang? '., becaufe the 
 decree of his will did determine zh Tuning of 
 none ,• but fuch who fliould firit b} .-ate-. 
 
 foil 
 
?44 j EphefianSyChzp.i. Ve 
 
 ( full and horrible vnbeleefe prouoke his iuft a 
 and induration, (whereas you thinke that he 
 
 ! decree co bring you ro this with a will vnre 
 
 i b!e,)jthe truth is, hedid decree nothing about 
 but conditionally, putting alfo the condition 
 
 j your power, that you might haue kept your 
 from comming into the numbei of mole, wru 
 in his anger hardned,ifyou would, but you w 
 not. Theraanner,<7g0,laid downe,preuenteth 
 a thought, in as much as this might be ded 
 from it; That word which doth fignifie fuch 
 le&ion and adoption , as doe not depend , 
 once reaped any merit in the creature, that \ 
 is finne, though the lew, righteous in compai 
 of the Gentiles , be reie&ed, and theiinfuli < 
 tiles rcceiued : The end (hewing why God w 
 not looke at any thing in fuch whom hee ck 
 and called, saw. that his decree and word a 
 fome whom he had elected, might abide furcl 
 king effecl:,while the liability and efficacy of n 
 pended on him freely calling , not on vs ; fo 
 Gods decree, or word,touehing faluation,dej 
 on men , it would proue more vnftable then ; 
 creein Chancery^as we lee in Armwitts his dec 
 
 1 1 will faue them all, if they will obey me* I fee 
 will not, but they will finne: Wcl!,I muft let tl 
 but I will condemnc them all ; I but my m 
 heere muft moderate Iuftice, this decree rauft 
 be peremptory : 1 will fend Ghriii to redeems 
 that I may faue all againe : 1 decree to faue all 
 they will belceue, but I fee they will not \ I 
 faue fuch as I fee now belceue with perfeuera 
 
V e R.5 • Rom. ^ . cleared. 
 
 I 
 
 M5 
 
 and reied others : that order was fit in ele&ing , 
 j which doth make Gods decree raoft firmc, and of 
 ; moft effect to his clecledibut to choofe them with. 
 out any refpccl: to their workes,was fit to this end; 
 Ergo, hee did choofe in this order, not looking at 
 any thing in them, but at his gracious pcafure; 
 and in theft examples , as in types,are laid downe, 
 I all the high points of election, viz,, that God doth 
 choofe vs before we are , that God doth not looke 
 at any thing in vs , for which to choofe vs ; for 
 though it is true they were in their caufes, yea, in 
 fame degree out of them , yet they are brought in 
 asnowchofen, when they were not manifeftly in 
 the nature of things, but creatures to be borne af-j 
 tcr wards; and though they both had in Adam of- 
 | fended, yet this is excluded in their typicall confi- 
 deration, and they are heere brought in as hauing 
 done nothing. Like as Melcbifedeck had Father, 
 Mother, length of daies, but as hee is a type, none 
 of theie things come to be considered in him. 
 i What faith Armtrim heere? He maketh the i o.i i . 
 ; i iA\*<vevfcs to contain thefetwo things,theType, 
 | St the explication of the Type; the Type, fa forth 
 with fundry circumftances, which are not fo much 
 to be heeded as the things typified , exprcfly fet ] 
 downe in thefe words ; That the fur fife of God y at- 1 
 cording to his choyce offome , or in which hee chopfeth 
 fome tolife,rcieBingothers,might be firme , while it 
 j defendeth not on works oftheLawM* onfaithjbeying 
 | him that eaSeth. From which explication hegathe- 
 rcth two fyllogifmcs , proouing things to his 
 thoughr, which goe before. 
 
 L i. That 
 
14* 
 
 Epbejians, Chap. 1 . V* *-5 . 
 
 1. That purpofe which is according to elefli- 
 on offbmc, with rcie&ion of other fome, 
 that purpofe may ftand fure, though many 
 berciefted. 
 
 But Gods word and purpofe is according 
 to ele&ion,oris fuch asdifcernethand cho- 
 feth fbme from other fome to laluation/rg*, 
 the word of God is not made of no effeft , 
 though many of the Iewes be reie&ed. 
 
 2. That purpofe which dependeth not on 
 workes, but on faith obeying him, that cal- 
 ling>that purpofe, comprehendeth not fuch 
 as feeke by the works of the Law faluation. 
 
 But this is fuch, Ergo. 
 E/iu the firft borne is hated of God. 
 E/au is a type of fuch as feeke rightcoufnes 
 in the Law : Ergo+fach as feeke rightcoufnes 
 in the Law are hated of God. 
 Jacob the younger, was loued. 
 Uoob was a type of ail who follow Me by 
 grace of calling: Ergo, all who thus follow 
 life, are beloucd of God . 
 To anfwer which things briefly,the per/bns na- 
 med, are heere to be conhdered perlbnally^nd ty- 
 pically. Perfbnally, becaufe clfe he doth not proue 
 that Ifraclites the fecde of Abraham may bercie- 
 fted. Typically, becaufe they are heads of all the 
 chofen and reie&ed,both in the feed of 'Abraham, & 
 in the Gentiles alfo. But that they are types here of 
 perfons qualified with zeaieof the Law,or faith on 
 Chrift , this is a dreame without proofe, meerely 
 prefumed, which before hath beene fufficiently re- 
 futed^ 
 
Ve m . Rom. 9 . cleared. 
 
 147 
 
 futcd, and (hall be further touched, in this which 
 folIoweth.Firft then,to the circumftances, why are 
 we not to ftand vpon them, feeing betwecne types 
 and things typified, there isfuch analogic, as that 
 thereby one doth lead vs totheother?Buthedoth 
 fee well that thefe things here fct down in the type* 
 cannot ftand with that hee would haue typified. 
 How can Efau now conlidcred without workes, 
 good or euil.when he is reie&ed, be a type of thofe 
 who are reicfted as (inncrs for righteoufnefTe by 
 workes of the Law J Or Iiow can Jacobus he is con- 
 lidered without faith, or any other worke, when 
 now hee is chofenand called , be a type of fuch 
 who are now chofen , when God doth fee belicfe 
 with perfeuerance in them J Againe, this decree e- 
 lecting Uctb, did offer him grace abouc E/au $ but 
 the decree of fauing Ucob , if hee would bcleeue 
 and obey the heauenly calling, doth offer no leffe 
 to EfaUyOr any other. Now his concerning the A- 
 poftle to explane his type in thatparcnthefis,is 
 moftabfurdjdoth the note of a final caufc oreucnt, ! 
 that, or to the end, that his purpofe doth thus be- ' 
 gin the accommodation of a type propounded ? ic ' 
 is an example not to be ftconded; nothing is more 
 plainc then that it is added to note the end or euenc 
 of that manner ele&ing and reie&ing, which arc 
 hcere expreffed : and for the two conclufions hee 
 doth argue from thefe words ; The firftis true, 
 but not a thing heere to be prooued ; for the Apo- 
 ftle hid laid tliat, ergo, the word was true , not- 
 wichftanding the multitude of Ifraelites werereie- 
 dted j becaufe that all Ifraelites were not that If- 
 
 L 2 rac!L 
 
Ephefiamy Chap.i. V « M* 
 
 raell, and all the feede of Ahrdhdtn were not thofc 
 children to whom the word belonged :Thb is then 
 that which her* is to be concluded, that thofc who 
 arc the feede of Abrtham, and Ifraelites in courfc 
 of nature, were not that Ifraell , and that feede, to 
 whom the word fignifying Gods ele&ion and a- 
 doption belonged : the force of the argument thcr- 
 fore is in this, not that the decree is after election, 
 but that Ucob onz\y was in decree of eicftion, and 
 Efdtt borne alike otljatc was not. 
 
 Thefecond fyllogifme concludeth a thing that 
 neuer came into the Apoftlcsmindc, and cannot 
 be accommodated to thefe types , vnleffe types in 
 that wherein they arc types may be conrrary to 
 the thing teftified by them ; as 1 haus (hewed a- 
 bouc. Befide, who will yeeld him that Gods cal- 
 ling, is heere put for faith obeying God calling, 
 when the fight of faith and cuery thing elfcwas 
 before excluded in this ele&ion of Jacob ; and 
 therefore the decree ele&ing him excludeth and 
 oppofeth it feife in workes to this faith , afwell 
 as any other thing. Now then we fee that this de- 
 cree electing and adopting, is fo from Gods will, 
 that nothing in man isconfidered in ir, as a ineane 
 or caufc.but oncly his mcere pleafure : for cleering 
 whichj cntred the explication of this place: to this 
 only the context following will agree, which feeing 
 I am thus farentrcdj will (hew Co ihortly as 1 can. 
 
 What/ball wee fay then f faith the Apoftle) # there 
 iniufticew'uh God ? God forbid. For hee pith to Mofes. 
 This is plaine,that the doctrine next before delive- 
 red , giuith occafion to this obiedion. Let any 
 
 iudge 
 
V er.5. Rom.y. cleared. | 149 
 
 iudge then whether Arrmriw his fenfc is made pro - 
 bably a ground of this imagination^ fee this doth 
 naturally arife from our conftruftion ; for if God 
 from his mecre pieafure doth choofe one,Sc cal him 
 to adoption and the heauenly inheritance,reietting 
 another euery way equal to him/ThenGod (eemeth 
 vniuft,for vpon his meere pieafure, to deale Co vne- 
 qually with equals,vpon raecrc pieafure feemethve- 
 ryhard jdoe but lay that of Armintus by it,and there 
 neede no other confiitation.lf God decree to rdeel 
 fiichas reiedt his grace offered inChrift 5 ftiffely clea- 
 uing to theirown righteoufncs$&itoucof his m^ere 
 pleafurc,none deferning it,hc decree to faue fuch as 
 fhal by faith lay hold on his mercy offered in Chnft, 
 then he (ecmcth vniuft.I anfwerjHereis no Ihew of 
 iniuftice to the reafbn of man}fortnat which he fup- 
 pofeth to be thegroud of their fufpe&ing iniufticej 
 namcly,thatGod fhold of his meere plealure decree 
 that belecucrs on Chrift,not followers of the Law, 
 fhould be faued,contrary to his former decree in the 
 couenant wich^^forhad this beene the ground 
 of tacir imputation,the Apoftle fhould haue anfwe- 
 red, that God did not of mecre pieafure decree o- 
 therwife about attaining lite,then at firft hehad jbut 
 he came to this couenanc of the Gofpell, by reafon 
 that we had broken the former,and through weake 
 flefh, made it impoffible to vs : But he maintaineth 
 the will of God from meere pieafure, fhowing mer- 
 ; cy to Jacob to haue beene iuft in him ; it follow eth. 
 Hcc who hath power to fhew fauing mercy 
 where himfelfepleafeth,he is not vniuft in fhow- 
 ing to fome,without any confideration on their 
 L 3 parts 
 
15° 
 
 Epbefians 7 Ghap. 
 
 V^M 
 
 parts, and denying to other forae. 
 
 But God hath power to [hew mercy, elect- 
 ing, adopting, calling to the heaucnly inheri- 
 tance, to whom he will* 
 This is theexprefTe teftimony of Mtfts, which 
 tendeth to proue God free from iniuftice in his 
 grace to iacob^nA in denying it to Efau : For if hee 
 may (how it to fuch as he pleafe, hee may refute it 
 others by the fame liberty ^ He dothamphfie this 
 by aconfe&ory deduced. 
 
 That which is wholly in the free pleafure of 
 God,that commeth not from any thing in the 
 power of man : But this mercy ,cle&ing,adop- 
 tingjcalling, is mecrely in Gods free pleafure • 
 it is not therefore in man to procure it, but in 
 Gods liberty to (how this mercy. 
 This anfweredoth plainely fhew,that the point 
 which diftafted was this ,• That God flaould at his 
 meere pleafure (how mercy to Ucob, which he re- 
 futed Efau 5 which would make our cle&ion, cal- 
 ling, adoption, quite out of our power, meerely 
 depending on Gods free pleafure : For, both theft 
 are here auouched to ftand with roftice in God, 
 what euer might be furmited: And marke here, 
 that the Apoftle doth maintaine it without in- 
 iuftice, to (how and refute mercy, when he conli- 
 dereth not any thing in the perfons which might 
 make this equall: For were the equity of Gods 
 mercy (hewed to Iacob> and denied E/au in this, 
 that now all were become children of wrath,whom 
 God might pardon and reftore, or leaue and exe- 
 cute at his pleafure ; then the Apoftle fhould in 
 
 the 
 
Ver.5, Kom.y. cleared. \ 151 
 
 the honour hcc owed to the name of God, baue 
 here exprefled this consideration, that God might 
 iuftly (how mercy to fome, and deny it to other- 
 fome, who were now fuch, that they had by finne 
 brought themlelucsvnderfentenceof condemna* 
 tion. For ifhe had not (hewed it to any, hee had 
 notbeenevniuft; but Saint Pdut did know that 
 he had affirmed, that God looking neither at me- 
 rit in the one, nor demerit in the other, had chofen 
 and loued the one, refufed & lefle loued the other. 
 Here marke Armmtu. 
 
 If that purpofe, God reie&ing fuch as feeke 
 righteoufhefle by their owne workes, cle&ing 
 beleeuers, depend onely on his mercy, then it 
 is not vnimK 
 
 But that purpofe is neither from him that 
 runneth, &c. but dependeth on Gods meere 
 mercy,£rg*,it is not to be accufed of iniuftice. 
 Firft* Marke how lie maketh the Apoftle not 
 anfwer the difficulty of the Obie&ion, which was 
 this; How could God goe from one Couenant, 
 decreeing faluation on workes, and decree contra- 
 ry, that not workers, but beleeuers fliould be fa- 
 ued \ for Gods mercy cannot be the caufe,nothing 
 elfe comrning betweene, why God (hould change 
 hisorder, and goe from one vnto a contrary. Se- 
 condly i Let him (how how mercy can be the one- 
 ly caufe,why aiufticiarie, cleauing to his own righ- 
 teoufnefTe, is reie&ed from (aluation. Thirdly s 
 The Apoftle doth not proue this decree,that belee- 
 uers thai be faucd,to be iuft in God,but Gods ihew- 
 ing mercy in deftination and execution to one 
 L 4 before 
 
15* 
 
 EpbefiansyChap, 
 
 Vhr.5 
 
 [ before another. Now this decree, I will faueall that 
 | (hall beleeucjdoch not fhow any mercy co one be- 
 fore another, but offers mercy to all alike, i-aftly; 
 Who would euer accufe the mercy oi God,ror de- 
 creeing in a iuft courfe to bring men to faluation, 
 when now they had made themielues guilty of 
 wrath : Marke how he depraueth that confertorie, 
 which (howeth that it is not in our power now vn- 
 der wrath to deferue that God ihould deiree the 
 faluation of vs, in cafe we would beleeue.But why 
 Gods decree of election falleth on m yperfon to life, 
 this he makethin our power, which is the chiefe 
 thing here excluded } for from that God had pur- 
 pofed and performed to Jacob, and from that pri- 
 uiledge that God will at his pleafure both intend 
 and manireft his fauing mercy and compaffions, 
 this is deduced, that this mercy, ele&ing, calling, 
 and adopting one before another, is not in the will 
 orinJeauourofman, butin God freely (bowing 
 compaffion : Not to fay, he fhould tell vs a great 
 matter, in concluding with a folemne Epiphone- 
 ma; fucha point as this, that man vnder iinne 
 and death, could not deierue,orany way caufe 
 why God fbould ftrike that couenant oftheGoipel, 
 and promifefaiuation vpon be;eeuing. 
 
 For the Scrtpture faith to Pharaoh.'] The 1 7 Verfe 
 followeth : The connexion may bediuerfely con- 
 eeiued, either to prone that God fheweth mercy 
 at his pleafure to fome,fo as he denieth it to other- 
 fome; or that which went before, that it is not a- 
 ny thing in vs which maketh vs elefted like Jacob , 
 or reic&ed as Efau\& then the proofe erre thus^the 
 
 Scrip- 
 
V&M. 
 
 Rom.p. cleared. 
 
 M3 
 
 Scripture doth teftirie, that hardening and deny- 
 ing mercy dependeth on Gods meere pleafure, 
 no leile then (hewing mercy ; Or we may conceiue 
 it as in reference to the vnrightcoufneile formerly, 
 obieftedj forthatobie&ionhada double fatt gl- 
 uing occalion 5 God ele&ing /^r^rciefting Efau, 
 witho nt any thing lhatdeferucd it, whence God 
 might feeme fubieft to inmftice in two regards $ 
 Firft, for (bowing his grace to the one before the 
 other, when they both were alike. Secondly ; In 
 refuting rhe one out of his meere will, and exclu- 
 ding him from the grace (hewed the other, when 
 he had done nothing to deferue it. 
 
 Hitherto hee hath anfwered the firft part of 
 theobie&ion, that God in fhowing mercy toe- 
 quals, vnequaily is not vniuft. Now heanfwereth 
 the other part. 
 
 That which God hath done, that is in the 
 
 freedomeor his will iuftly to doe: But God 
 
 hath for ends of his glory, without any thing 
 
 done on their parts to moue him,denicd grace 
 
 to fbme, and hardened them, which is plaine 
 
 in this example } hedidraifevp Pkaraoh y not 
 
 yet being, purpofing to harden and punifii 
 
 him} Ergo y te hee (howeth mercy where hee 
 
 will , (o he hardeneth, that is, denyeth mercy, 
 
 and fo hardens and punifheth whom he will. 
 
 The AfTumptionis the example, the Conclufi- 
 
 on folio weth it. Arminiu* is here [till likehimfelfe, 
 
 heframethu double Sylogifme, taking away ihew 
 
 of vnrig^teoufnefle in his decree, made withelefti- 
 
 on of fonuyeicftion of other fome. 
 
 That 
 
154 
 
 EpheJiansyGhap. 
 
 i. 
 
 Ver.5. 
 
 That which God iuftly doth, that he may 
 decree to doe. 
 
 Buthee ftirreth vp, hardneth fome iuftly. 
 Erg*, he may decree it without iniuftice* 
 ThcfecondSyllogifme,from the i&ytrfe. 
 
 Hec who ffaeweth mercy and hardeneth, 
 may decree according to ele&ion, to fhew 
 mercy to fome beleeuing, and to reied fuch as 
 feeke righteoufneffc in the workes of the Law. 
 But God fhoweth mercy on whom he will,Scc. 
 For the firft, it is true that is gathered, but not 
 pertincnt;for this example is brought to (hew that 
 God mayreieft a perfbn without iniuftice, when 
 he bath done nothing for which Gods will fhould 
 be moued to reieft him ; and it is to be well noted, 
 that the minde of God cannot be too prone, that 
 he may make a decree to reieft a perfbn that fol- 
 lowed righteoufneffe in the Lawjfor Pharaoh can- 
 not be confidered , as in the number of thofe 
 Iewes who were zealous for the Law. Befide that, 
 it could neuer &eme in appearance vnrighteout 
 nefle, to decree when a man is now achildeof 
 death, that if he will not accept of Gods mercy in 
 Chrift his Sonne 3 but cleaue to his owne righte- 
 oufneffe, then he fhall be reiefted. And for the lat- 
 ter Syllogifjne, it is no new Argument, as Armim- 
 m would hauc it; but the conclulion affirming 
 from all gone before, that it is in Gods liberty to 
 (how mercy to fome, as to Jacob, and to deny it to 
 otherfbme,and that, Ergo, he cannot be vniuft in 
 doing that which he hath liberty to doe. Againe, 
 the firft part of the Propofition doth fight with it 
 
 felfc* 
 
 M 
 
Ver.5. Kom.y. cleared, j 155 
 
 felfcjfor lie who may fhew mercy on whom he will, 
 he may not make the creature the caufe whyhce 
 fhould (how mercy, for he cannot ftiew mercy on 
 any out of his meere pleafure,& yet fhew mercy on 
 fome confideratio in the creature mouing him to it. 
 Now from this that here it is faid * Godmayjhew 
 mercy on -whom he will; he gathereth,that God may 
 make a decree to fhew mercy to fuch as beleeue, 
 repent,and perfcuere,&c,in fanftification. 
 
 He who may fhew mercy to whom he will> 
 he is not retrained to fome perfbns, who fhall 
 be of this or that condition, but is as free to 
 one as another. 
 Now the grounds of this new learning,or old er- 
 rour, I know not which to call it, fay, that God 
 cannot choofe any, but fuch whom he feeth eli- 
 gible^ being qualified with fiich condition as the 
 iufticeofGodadmitteth, which is the raoderatrix 
 of his mercy. 
 
 He who can (hew mercy where he will, can 
 doe more then that which may poffibly be 
 done, and yet not any receiue mercy. 
 
 But fuch a decree as this might be made,and 
 itftill poQSble that not one in all man-kinde 
 fhould be partaker of mercy. 
 
 He who fheweth mercy where he will , is the 
 caufe why mercy lighteth^ on thefe particular 
 men, rather then others. 
 
 Bathe who can but makeadecree,that fuch 
 as will beleeue fhall haue mercy, he is not the 
 caufe in particular why this man hath mercy 
 fhewed to him,rather then another. 
 
 His 
 
If I 
 
 EphefimSiChap. 
 
 i. 
 
 Ver.5 
 
 His Conclusion niifconftring that word and de- 
 cree, is aboue refuted, and hath no concord with 
 this Obieftion folio wing, which is mofteuident,at- 
 tcr this manner. 
 
 If it be by his msere irreliftable will that 
 men be in the flaw of fuch as are reie&cd and 
 hardened, then he hath no reafon to blame 
 them being 10. v 
 
 But hceout of his pleafiire, without any 
 
 thing in the creature cauling it, doth reieft 
 
 fome from mercy, and harden them : Ergo. 
 
 Now Saiat Paul doth anfwere this, either by 
 
 denying that the will of God is vnreiiftable, or 
 
 by denying that the efficacic of Gjds will doth 
 
 reach thus farre, that forae men arc in the number 
 
 of thofe who are reieded and tiardcned^but firft by 
 
 rebuking the infolencie of this fad, that a creature 
 
 fhould expoftulate with his Creator ; fecondly, by 
 
 (ho wing the right of the thiig, *viz>. that God 
 
 may at hispleafure reie&and Harden fome: The 
 
 firft in the lo.Verfe. 
 
 Tnar which the Pot may not doe with the 
 Potter, that maieft not thou doe to God thy 
 Creator. 
 
 But the Pot may not finde fault with the 
 Potter, for framing it thus or thus, the end 
 of the lo/w/.Thou maift not finde fauit with 
 God, as if heewerein fault, by whofe irrefi- 
 ftible will thou art in this cafe wherein thou 
 [landed:, rather then thyfelle, whodoft fuffer 
 his vnauoidable pleafiire. 
 Hauing thus chidden the infolencie of this 
 __ muttering 
 
V*M- 
 
 Rom. 9, cleared. 
 
 157 
 
 muttering imputatipn, heproueth that it is equall 
 God fbould out of his mcerepleafare (how mercy 
 to fbme of his creatures , and reied other fome,to 
 induration and punifhment. 
 
 The right which the Potter hath oucr his 
 clay, that and much more hath God in his: for 
 the Potter muft haue his clay made to his 
 hand; but God muft create and make the clay 
 which he will worke with. 
 
 But the Potter hath the power that he may 
 ftuer certaine diftinft parcels of his clay,out of 
 his meere pleafare to contrary vfes.i;. 11. 
 
 The Potter doth not feuer his clay in this 
 manner, if it flhall all be fit to receiuc fbme no- 
 ble forme: I will make it to fuch end, if not , I 
 will turne it ocherwife \ for then it muft from 
 the clay, not the Potterjwhy this parcell were 
 a veffellto honourable vfe, and that other- 
 wife. 
 The Conclusion followcth, iYr.22.-23. 
 Erg$. fhall not God haue the fame right to ap. 
 point fome of his creatures to be veflels of dif- 
 honour, howbeit he vfethmuch patience to- 
 wards them, that he may the better declare his 
 wrath, and power in them, and his moft glori- 
 rious mercy towards his chofen \ 
 The words haue a rhetoricall reticency in them, 
 and are thus laid downe. What if God, willing to 
 fliew his wrath and power, haue borne with much 
 patience \ &c. and that hee may (hew his glorious 
 mercy towards the veflels of mercy. Now fbme- 
 thing muft be vnderftood: Shall his power for this 
 
 be 
 
1^8 | Ej>befianSiCha$>A. Ver.j. 
 
 be the Idler I or any plead againft this frecdomc of 
 God in denying his mcrcy,andreie£ttngfome,from 
 
 • the great patience hee vieth toward them : or 
 \ wee may conceiue it , if not preuenting this ob- 
 jie&ion, yec laying downe the conclufion with a 
 : double reafon, after this fore : IfGodhaue moft 
 ! iuft ends of his glory, and the good of others who 
 ; are veflels of mercy , and if hee execute his decree 
 i with much patience* and long fufferance,to wards 
 j the veffels of wrath; (hall hee not haue power to 
 
 ordaine them to this end, whom in fo iuft manner, 
 and vpon fo good considerations hee bringeth vn- 
 
 • to I &c In anfwering thefe, ^Arrninius (ecmethj 
 \ very accurate , but it is a wily diligence \ fuch as 
 I thofepoore creatures vfe, which being hard befet 
 i will run round often, <k fetch running-iumps, that 
 | by this raeanes they may bring to a lofle all that 
 
 purfue. To leaue him therefore in impertinent dif- 
 j courfe , what I can gather out of him, touching 
 I thefe words, refpe&eth one of thefe three things : 
 ■ i. Theoccafion which went before, Godbardneth 
 j whom bee will , as heejbeweth mercy to -whom he wiH. 
 j 2.Theobiedion. 3. Theanfwer. 
 
 Let vs begin with the firft, for if you marke the 
 antecedent in the feafe drwmmtak&hk, it will 
 not beare the obie&ion following. Secondly>If the 
 obie&ion could be made, yet Saint iWianfwere 
 would proue impertinent ; the antecedent occafi- 
 on % Arminivs mu& vnderftand of Gods decreeing 
 to harden, or a&ually hardening,according to his 
 decree : His decree is, I will deny thee mercy , har- 
 den thee, punifh thee, if through vnbeleefe and 
 
 im- 
 
Ver.5. Rom. y. cleared. 
 
 W 
 
 impenitency thou (halt make thy felfc worthy :His 
 aftuall hardning is a powerfoll executing this 
 punifhment of induration, and reie&ing, on him 
 who hath by final! impenitency deferued it : ncy- 
 ther of thefe will bcare his obie&ion, with (hew of 
 rcafon. And becaufe Armrim feemeth rather to 
 refpeft the decree, wc will take vp that, and ioync 
 this murmuring obie&ion with it. If I am hardned 
 by Gods decree, which doth fct downethehard- 
 ning asd reiecting of all fuch who (hall by finall 
 vnbcleefe and impenitency prouoke him to it,then 
 hath God no rcafonto be angry with me,on whom 
 this fentencc is executed by his vnrcfiflable will : 
 But J am hardned according to that decree. Take 
 the antecedent in the other fenfc ; If God now in 
 his wrath execute induration on me,hauing defer- 1 
 ued it by my finall impenitency , and that with foch ; 
 power that I cannot refift him , then hath hee no ! 
 caufe to be angry with me, who am thus hardned 
 by his almighty power. I doc appeale to any con- I 
 fcience, what (new of rcafon there is,inferring fuch ; 
 a confequencecn fuch antecedents. Nc,hadGods .; 
 will beene,not abfolute within himftlfe, but refpe- 
 &inj» conditions meritorious in the creature , or , 
 had his induration becnea mecrc inferring ok pu- ! 
 nifliment nowdeferued,and not a denial! of mercy ' 
 which (hould haue remooued the entrance of the 
 other (which the oppofition teacheth to be meant 
 by induration ) then there had beene no fhew of; 
 rcafon thus to grant againft God. But come to the 
 obiedion : Heconceiuedinit thus much, as if it 
 flaould fay , Can Gods induration caufe him to be 
 angry 
 
i6o 
 
 Ephefansy Ghap.i . V e r.5 
 
 angry againft vs who arc hardned?Can that which 
 is the effed of his vnreiiftable will,caufe him to bt 
 angry with vs iuftly I Firft, the Apoftlechidett 
 this infolency, fuggefting the ftate of the perfor 
 murmuring, and the perfon of God againft whom 
 it is murmured. Secondly , from comparifon,wel 
 hatiing thus repelled it, he defendeth the equity ol 
 God, and anfwereth to the matter. Firft in the % 
 verfe. 
 
 He who hath power to decree the life anc 
 death of his creature on fome conditions, anc 
 (b to harden fome, and (he w mercy to others: 
 If he harden or flhew mercy, we muft not rea- 
 (on againft it. 
 But God hath this power (et downc in the com 
 parifbn of the Potter: but the comparifon of a Pot- 
 ter pleadeth a farre higher thing in God, then ma 
 king a decree of fauing fiichas (hould become fii 
 through vfe of their owne liberty, and condem- 
 ning fuch ,who fliould moft iaftiy dcfJrueit. Foj 
 this legall kinde of induration, as fome of his fchot 
 lers call it,giueth no occafion of imputing, witi 
 (how of reafon,any fault to G jd, feeing Gods de- 
 J cree doth not any thing tomee, vnleflc furthei 
 jthen I make my felfe a vefle 11< 1 dishonour. Se- 
 j condly , this fenfehath no affinity with the Potten 
 faft, this decree doth not make definitely any per- 
 fons veflels of honor, but fuch of them as (hould 
 bclieue ; all if they will belieue; this doth not make 
 the perfons become veffels of honour, but the per- 
 formance of the condition in the decree , this ma- 
 keth God to frame perfons diuerfly qualified, to 
 
 diuers 
 
[V Eit.5 • Rom, 9 . chared* 
 
 J *6i 
 
 diuers endsj whcrea5 the Potter frameth a maffe all i 
 alike to diuers purpofts. Thus haping repelled 
 this murmuring, he doth makcanfwer to the mat- ' 
 ter of their obieftion three waies , which likewife 
 may make>to his iudgement,a limited rendition of 
 the former comparifon. 
 
 Thus by the way I haue runne ouer part of the 
 ninth to the RomAnes^ in which were not all error 
 a thing connaturall, I Should maruell how any 
 could euer imagine things Co direftly againft the 
 meaning & difcourfe of it: The plot of his ele&ion 
 was as ilrongin hisbraine, as numbers in theirs 
 who thought they faw them in euery thing. Lctvs 
 euer hold that the choyfe and purpofc of calling 
 to the heauenly inheritance, is mecrely from his 
 will , becaufeheewill, without any refpeft to the 
 workes or condition of hi3 creature ; framing 
 mankinde to diuers ends , with as much free- 
 dome, as the Potter doth his clay, though it feeme 
 to faften vnrighteoufneffe on God , and to ex- 
 cufe the creature, to flefti and bloud. 1*4? one 
 thing to doe things with wili,another thing to doe 
 them from free pteafurc of will, or becau/e we will 
 onely. 
 
 Againe , the decree is therefore made to depend 
 on God calling, that it may be firme ; but did it 
 depend on pcrlcuerance in faith, left altogether in 
 our liberty ,it could not be firme, feeing it depen- 
 deth on fuch a condition as to thclaft breath is vn- 
 certaine,by his ownc principles otherwhere deli- 
 uered. 
 
 M Now 
 
i6: 
 
 ^*0j>Chap.i. Ver.6 
 
 Nowfolloweth the end: For thefrAtfeoj the glory 
 of his Grace. 2 Firft > to open fome words in this 
 verfe, that fo wee may fee the meaning, and confi- 
 der of it more fruitfully ; it may be asked what 
 Praife is : There are words which found this way, 
 the difference whereof I thinke good to vnfold. 
 Prtifej when it is taken reftrainediy , doth fignifie 
 the fetting forth by fpeech of this or that , in any 
 which is praife worthy: Honor is larger , for it is 
 done by word, worke, gefture,andferuethto re- 
 port our reuerent refped to Gods excellency: 
 ThankfulneiTe is a prayfingof God, as hauingbe- 
 ftovved fbme benefits on vs : Glory is the account 
 which wee haue of God , when now hee is made 
 knowne to vs. Now heere piaife is put in a larger 
 acception,and may conraine all of them, both the 
 admiration and high eftcemc of it, when it is once 
 manifefted, thepraidng it in word, and honou- 
 ring it , thethankefgiuing which is moft worthily 
 ycelded to it. 
 
 Glory of God is fometime vfed in a lingular 
 manner , to note a glorious inftrament,comming 
 immediately from God,and made immediately for 
 God ; man is the image and giory of God : Some- 
 time it is vfed in anacception more frequent, for 
 the glory of God which is in vs who glorifiehim, 
 or the glory of God in himfelfe,who is glorified of 
 vs;cuen the glorious being or effence of God ;Thus 
 it is vfed heere,and Rom. p. that he might fhew his 
 glory to the veffcls of mercy,that is,glorious nature 
 fo merciful & gracious;So ^ Thef.ifrom the glory 
 of his power, that is, his glorious eflence, which is 
 
 moft 
 
Ver.£. EphefimsyChi^.i. 
 
 *<} 
 
 moft powerful!. Thirdly , for his grace,here wee 
 muft know that S. Paul vfeth diuers words,which 
 fignifie one thing, but clothed or putting on di- 
 1 uers refpe&s , ay*™ , x^s-otmcMkoj, <pi\ocv^b%ix , 
 i x*pc- ^»-5- Loue,Bounti!ulncs, Mercy, Philan- 
 [ thropie, Grace.Now all thefe are the fame thing, e- 
 \ uen Loue; What louc is, I need not (ho w; Bound- 
 ! fulnefle is Loue, as now it is in worke beneficiall ; 
 | Mercy is loue,as nowithelpcth the miferable; Phi- 
 lanthropic is loue, as it refpe&eth mankinde;Grace 
 is leue, as it giueth good things freely, without de- 
 fert, to make accepted ; The word fignificth to 
 doe a fauour, to follow one with fbme reall fauour 
 now executed. The fumme then is this. 
 
 All this fpirituail blefflng where with God hath 
 bleffed vs, is to this end, that he might manifeft his 
 moft glorious eflence, which is grace it felfe , and 
 that to the intent we might admire it, efteeme it 
 highly, honor it, (et it forth in words, yccld thanks 
 to it; which grace of his, before all worlds, is it 
 which now m the appointed time hath made vs 
 who are children of wrath , accepted and fol- 
 lowed with many fauours in his beloued Son our 
 Sauiour. 
 The wry^containethtwo things. 
 i. The end in thefe, words; For the Praife of the 
 
 glory of his grace. 
 
 i A defcription of Grace, from the effe& , 
 
 which is (et forth both by the principal caufe, 
 
 God by his eternall grace; & miniftenall ,or 
 
 fecondary,Godout of his eternall grace, in 
 
 & through his Chrift hath made vs accepted. 
 
 M 2 Firft, 
 
 Rom. f . 
 iTim.j.f. 
 Ephef.i . 
 Tic..?. 
 Iohn 3. 
 hsbeuefcientU 
 iidtnicittMaffi. 
 ciens ad bmtfa- 
 citndum. 
 
1 64 I Ephefiansy Chap, i . V e k.6. 
 
 Dofo \ Firftthen wee obferue,that all he did from e- 
 ternity intend about man.hath no end but his own 
 glory : Hee made all things for himfelfe , Prou. \ 6.4. 
 jH things are from him, through him, for him. Bring 
 myfonnes and daughters entry one, whom 1 haue crea- 
 ted for my glory % ifa. 43 . 6. 7. The reafon is plainc , 
 God who is wifedome it felfe cannot workc with- 
 out an end : A wife man will doe nothing bat to 
 fbme purpofe: That which muft be Gods end,why 
 he maketh all things, muft be better then all thofe 
 things which ferue vnto his end* for the end is bet- 
 ter then that which ferueth for it , as the body is 
 better thenfoode, raiment, and all things which 
 ferue for the body. In the third place it is plaine 
 that nothing is better then all the workes of God, 
 befide God, nothing better then euery creature, 
 but the Creator: If then he muft needs haue an end 
 why he maketh things, and this end muft needs be 
 better then the things made for it , and nothing is 
 better then all the creatures, but onely God the 
 Creator: Hence it folioweth that God muit needs 
 haue himfelfe as his end in eutry thing which he 
 workethrnowGod being foperfecl,that heneedeth 
 not our good, that nothing can hurt him, or nuke 
 him better in himfelfe • hence it folioweth that his 
 end muft needs be fbme extcrnall matter, as the 
 making himfe!fknown,thathe may be accordingly 
 honored of vs,& that to the benefit of vs who yeeld 
 him this honor. The Scripture intimateth 3 .ends in 
 that God worketh toward his chofen 1 .The glory 
 of vs^The wifdom of the Gofpel is faid to be predc- 
 ftinate.to our glory jail things areours.Thea.is the 
 glory 
 
V e r.£. Epbefians,Chap.i. 
 
 i«3 
 
 glory ofour mediatour, all are yours, you are Chrtfs^ 
 2 Tbef.i . Chriit (hall be glorious in his Saints, yea, 
 admirable in them that belecue. The 3- is God 
 himfelfe; all are yours , you cbrifis> ChrijtQods\ 
 that is,for God and his glory : Now thofe two for- 
 mer are ends to which, not for which God work- 
 eth. He that buildeth a houfe, that he may lay a 
 fure foundation, that ffe may raife the frame, giuc 
 it the due filling which belongeth to it, but thefe 
 are not his proper ends, but that hee may haue a 
 houfe for his habitation: So God worketh many 
 things to our glory, and that in vs his Chriftmay 
 be glorious, but the proper eud which hee hath in 
 all.is his owne glory. 
 
 Wherefore feeing this is Gods end, let vs in all 
 things labour to yeelde him glory, whatfbeuer we 
 are,let vs be ft in him,& through him,and for him. 
 We fee eucry thing that commeth of the earth, go- 
 eth to that common parent againej euery body 
 made of thefe elements, isrefolued intothefe ele- 
 ments ; fo muft it be with vs , wee muft returne 
 backeto him in glorifying him, from whom wee 
 come, as the workemanthip of his hands: It is cer- 
 taine, if he be not glorified of vs, hee will glorific 
 himfelfeinvs. Whatafliame is it that wee Ihould 
 not haue his glory, as the end weaime at in eue- 
 ry thing, who hath made all things in heauenand 
 earth feruc, as their end,to which they may be re- 
 duced \ 
 
 Secondly obferue,that he doth generally intend 
 his praife of his grace, in all fuch who are predefti- 
 nated by him: that which God doth out of his 
 < M 3 grace 
 
 ff'. 
 
 Dotf, 
 
*66 
 
 Epbefiansy Chap. 
 
 Ver.6. 
 
 grace, muft needs be to the glory of his grace; But 
 hee doth eled and predeftinate vs out ofhis grace. 
 We fee that if one doth this or that in wifdome,he 
 is praifed for his wifedome,which in this or that he 
 hath fhowed: So in any other vertue,thusit is,thofe 
 things which God doth out of his grace, hee muft 
 needes intend to haue his grace notified in them, 
 and to haue it,being kno wne, admired,honoured, 
 & praifed accordingly. Againe,thofe things which 
 God doth out of iuftice, though, diuerfly iuftice, 
 from which they come, (hall be glorious in them, 
 yet all that iuftice doth is reduced to this, as the 
 iuft fupremc end, euen to lend a voice to the riches 
 of Gods glorious mercy,which he (he weth the vet 
 fels of mercy : For looke as in vs the a&ions 
 of inferiour vertues, which commend the vertues 
 they come from , they are feruiceable in fbmc 
 fort, to anions of fuperiour vertues, Ergs, what 
 mv temperance doth vpon the Sabbaoth, it doth 
 it tor religion fake, that my deuotion may more 
 fully and fruitfully occupie himfelfe; fo would 
 God haue vs conceiue in his difpenfation , that 
 what his iuftice doth, it is fuch, that in (bme fort it 
 hath a refpeft to, and is feruiceable to this moft, 
 fupreame end, this praife ofhis grace; this is it, in 
 which he moft delighteth: Euen as vertuous Kings 
 after the matters of God, affeft aboue all things 
 to be had in honcyur for clemencie and bounty; fo 
 it is with our God, King of Kings, all he doth is to 
 this end, that his grace may be made manifeft, vn- 
 to his greater glory. Men indeede may looke at 
 praise as a fpurre,but not driueatit,as their higheft 
 
 end, 
 
V ER .6. EpheJiansyCha\>.i. \ 167 
 
 end, nay, chey may not feekeit, but for a further { 
 end, Gods glory, the good of others, their owns • 
 due encouragement : But God may fecke his glo- j 
 ry as his vtraoftend, becaufc hce is not in dan- J 
 ger of Pride, as man is, and there is none higher 
 then himfelte, to whom he fhould haue refpeft; 
 thismaketh him when he fhewcth himfclte to Mo- 
 y?/,proclaimc this in himfelfe without companion 
 aboue others. Seethe fUcc. 
 
 The Vfe of this is, tirft, to ftirre vs vp to glo- 
 rifre him in regard of his grace to vs : How will fer- 
 uants who belong to bountifull Lords, commend 
 them for their franke houfe-keeping, liberality to 
 thepoore, bounty to their followers? So fhould 
 we ncuer ccafe to haue this grace in our hearts and 
 mouthes, to his glory who hath (hewed it. Let vs 
 not be like thofe grounds, which fwallow Seede, 
 and returne nothing to the Sower : They are not 
 the children of grace, in whom God obtaineth not 
 thii end \ for all fiich as belong to his grace,he hath 
 chofea them to this end, that his grace fhould be 
 knowne, praifed, and magnified by them. Saint 
 Pauhj ItbankeGodin ChrtJi y Rom,-]. Praife be t$ 
 GodinChrift) i Csr.iy Ble(fedbeGod,euen the Fa- 
 ther, 1 Pet.i. If the light of Gods graces fhining in 
 men,muft makevs glorifie God in them; how 
 fhould this mod high grace of God before all 
 worlds thinking on vs for good > how I fay,fhould 
 it be extolled of vs I When the loue in a good man 
 muft be glorious in our eyes, yea, feeing his pre- 
 deftination hath fo wrought, that all things fhall 
 workefor our good ; letvs ineuill, as well as in 
 I M 4 good 
 
 ffii* 
 
1 66 
 
 EpbefianSyGhap. 
 
 V*iU. 
 
 Vfet< 
 
 JEefue proxime 
 & immediate, 
 
 good praife him* hee louesin euery thing loue it 
 felfe, Huen as waters come from the fea, and re- 
 turneagainetoit: So from this Ocean commeth 
 | euery blefflng, and euery benefit (hould by prai- 
 fing this grace,bere(blued to it. 
 
 This Doftrine,hath Vfe for confutation : If this 
 be the lad end, and the dire& and immediate end 
 of all God doth toward his children,then it cannot 
 be, that their life of glory in the heauens fhould be 
 gitien them from the hand of iuftice : For if that 
 Ihould next of all and immediately be giuen them 
 from iuftice, then the laft things, to which Gods 
 predeftination (hould come, is the glory of Gods 
 diftributiue iuftice. If they fay God doth giue it 
 as an aft of grace and iuftice 5 I anfwere, then God 
 hath not done all in ele&ion and predeftination 
 to life, vnto the glory of his grace,but to the ioynt 
 glory of his grace and iuftice. Againe, itisimpo£ 
 fible that God (hould alike immediately giue life 
 ioyntly from grace and iuftice : For if grace giue it 
 freely, iuftice cannot together giue it, as a matter 
 due by meritorious purchafe. God may as poffi- 
 bly condemnethe fame man, both out of reueng- 
 ing iuftice and mercy at once, as he can giue a man 
 life at once, both from free grace, and diftribu* 
 tiue iuftice^for mercy and reuenging iuftice are nor 
 morcoppofite,then grace is to diftributiue iuftice. 
 
 Againe, we fee them confuted, who thinke that 
 God propounded an indefinite end about hiscrea- 
 tures,deftinating his creature to his glory ,in a man- 
 ner indefinite, whereas we tee in the higheft afts of 
 Godscounfeil the Scripture mentioneth, God is 
 
 teftified 
 
V e k.6. EpbeJ}an$T,Cha$. i . 
 
 i*7 
 
 teftificd to hauc his end, not in generall, but fpcci- 
 ficd as it is here, the praife of his glorious grace.Be- 
 fide that, God cannot propound ends indefinitely; 
 for this fuppoteth that God may prouide for fome 
 particular end, and befruftrated in it ; that he de- 
 pendeth on the will of man in his decrees touch- 
 ing his glory, in this or that particular manner; 
 that he doth not fee in that inftant moment, or 
 figneofhiseternalla£t,wherebyhe did decree ro 
 make : When he doth decree to make his creature, 
 to what particular end hee thai 1 bring him,one- 
 ly hee is fure in fbme kinde or other to haue his 
 glory. 
 
 Obferue thirdly, from this he faith; oftheglo* *>*£?. 
 ry ofhisg/ace.~\ And Co the other attributes of God 
 are his efTentiall glory, a moft glorious Eflence ; In 
 earthly things, that is a glorious body, which is 
 lightfome & radiant, & hath a kinde of lufter,£rg0, 
 Saint Paul faith, there is one glory of the Sun, wot her 
 oftheMooneand Stars, making iheie lightfome bo- 
 dies fubiefts of glory : Thus it is a property of a bo- 
 dy glorious, to fhine as the Sunne; needes then 
 muft God be effentially glorious, who dwellethin 
 light, who is light it felfe, fuch as that to it there 
 isnoacceffe; fuch as that the Seraphims confei- 
 ous of their infirmitie, doe veylethemfelues before 
 it. The light naturall, which this bodily ey&feetb} 
 the light ofreafon, of grace itfelfe, all are as no- 
 thing before this light. When Mofes faid , Lord 
 /hew me thy glory > Exod. 3 3-the Lord faid,/ wiUfbow 
 thee my excellency i And what was it I Euen his grace, 
 mercy , bounty Jong- fujfering, fac.Exod. 3 4. 
 
154 
 
 Epbefians,G\\z$. 
 
 Ver.*, 
 
 Vf9\n 
 
 I name this by the way,to fiirre vs vp, that wee 
 may indeauour to know the properties of God,and 
 view as we may, the reflexion which wee haue in 
 his word and workes, of Co infinite glory. How 
 dull of heart are we, that wee no morefeeke to 
 haue the eyes of our mindes wiped, that we may 
 getfbmeglympfeof it ? Wewillrunne after glo- 
 rious fights on earth, and are much affe&ed with 
 them, to fee the glory of Kings, efpecially when 
 their royall eftates haue annexed princelike wife- 
 dome, it raaketh that befall men, which did once 
 happen to the Queene oUskeba \ There is no fpirit 
 remaining in them,they areouercome with it : But 
 how would this delight vs, did we in any meafure 
 difcerncit I What fhall be our glory in heauen,our 
 blefTednefle , but to enioy the continuallvlew of 
 this glory, this tnoft bleffed vifion? By medication 
 and contemplation, to fixe the eye ofour fbules on 
 this glory, will transformc vsinto the liken .ifle of 
 it. AH the glory of this world is but like the fhine 
 of rotten wood , which feemeth bright for the 
 night feafon, but is nothing, as we fee by day but 
 rottenneffe it felfe. Wherefore let it not bewitch 
 vs, but let vs all feeke to God, to take away the 
 vaile off our hearts, to the end that we may yet, as 
 inamirrourorglafTe,getfomitight of this moft 
 rich glory. Rim.p. Thu grace of bis which hath beene 
 alwaies towards vs. 
 
 Obferue fourthly, wherewith he hath made vs 
 accepted.] That is, with which grace ele&ing and 
 predeftinating vs, that it might be glorified of vs, 
 he hath now in his time done vs fauour,or made vs 
 
 accep- v 
 
V e r.6. EphejianS) Chap, i 
 
 *55 
 
 accepted in bis Chriit. Oblcrue then, what grace 
 it is which in time doth worke all good things for 
 vs; euen the fame grace which before all time did 
 purpofe them to vs : Godslouing vsto life, doth 
 not beginne when now we are brought home by 
 conuerliontobeleeueonhim, but when we were 
 his enemies,^ didfo loue<vs>that begAue bit Sonne all 
 to dettbfor <vs> loh.y Rom j. And when he calleth 
 vs in time, be doth it out of that grace which was 
 giuen to vs in Chnft our head, before all worlds : 
 For this caufe the Scripture doth not fay ,that God 
 beginneth to Ioue vs to life when we belecue, bur 
 that he giueth vs life eternal!, executing that to 
 which he had loucd vs ; neither doth the Scrip- 
 ture fay 3 that in Chrift now fent to worke our re- 
 demption, loue in God is firft conceiued \ but that 
 it is maaifefted, when that fauing grace appeared, 
 Tit. 3. when the philanthropic, or loue of man- 
 kindc appeared, Tit. 3.5. So God doth call vs ac- 
 cording to grace giuen vs before worlds, but now 
 made manifeft, 1 Tim. 1. 1 Tim. 1. yea , life and 
 immortality arc faid to be brought to light, as 
 things which had bcene ouerfhadowed by the Got 
 
 !>ell. NowlookcasiftheSunne hauing her light 
 ongeclypfed, fhould after breake out, it were no 
 new light, but an xnKpccvict, or new getting vp of 
 the old light, which for a time was eclypfcd : So it 
 is with this funne of Gods eternall grace, the inter- 
 pofition of finne, through the vertue of iuftice, 
 did for a time kecpe from vs all the gracious influ- 
 enceofir, till at length in Chrift, remouing that 
 which hindrcd,it brcakethout, piercing our hearts 
 
 with 
 
 Dott. 
 
 — 
 
17* 
 
 BpbefiansyGhap. 
 
 i* 
 
 Ver.£« 
 
 fyil 
 
 Vfixt 
 
 with thebeames of ir, and working in vs many 
 realleffe&s, which ic could not put forch till iu- 
 ftice were (acisfied : Euen as God knew how to 
 loue Chrift his Sonne to chat glorious life,to which 
 he had chofen, and yet execute the curfed death on 
 him, as our furety : Co he could loue vs with his 
 eternall loue,vnto that life, to which he had chofen 
 vs, and yet execute on vs the curfed death, when 
 we had offended. 
 
 This firft ferueth to excite in vs godly ioy, in vs 
 I fay, who fee this light rifen ouer vs, this loue 
 fhining vpon vs in Chrift, w f hich was fometime fo 
 ouercaft by (inne and death, that no glimpfe of 
 it might be difcerned. If this bodily funne had his 
 light but two or three daies eclypfed, O how fweet 
 and amiable would it feeme to vs,when getting the 
 victory ,it fhouldfhinein manner accuftomed I But 
 (hall it not aifeft, that the ginec of God quite hid 
 from vs, while wee were the children of wrathjay 
 in all kinde of darkenefle, that this grace Co hidden 
 ftnuld like a fpring funne returne to vs, and re- 
 frcfhvs? 
 
 Agains, we fee them confuted, who will not 
 yeelde that God loueth any finner vnto life, till he 
 doth fee his faith and repentance: But the loue 
 which deftinateth to bring one to life, may ftand 
 with wrath, executing death , and why doth hee 
 worke in finners repentance, faith, fanftiiication, 
 which are the meanes tending vnto life, if hee may 
 not purpofe the end vnto them? What fhall hinder 
 him from louing them thus farre, as to purpofe to 
 them that he can iuftly execute I 
 
 Obferue 
 
V& R .7. EpbeJtanSyCh^.i. 175 
 
 Obferuc Laftly,in and through whom the grace Dott. 
 of God doth bring vs to receive fauour and grace, 
 cuen in, and through, his be^oued. The Law came 
 by Mo fas , but grace and truth through Iejus chrift. 
 The Angels did (Ing at his b\nh,glcrj t$ God, peace 
 on earth, good will to men ^ In him God was recon- 
 ciling the world, 6c God did giue this teftimony of 
 him,7te is my belouedjn whom I am welLpleafed. For 
 Chrift hath performed fuch an obedience at tta 
 commandement of grace, as doth yeeld fuch fatif- 
 fa&ion to Iuftice,that grace may iuftiy giue vs cue- 
 rygoodthing^yea fuch an obedience, as doth pro-; 
 cure from grace euery good thing for vs^for Grace 
 and Iuftice kiiTe each other in Chrift $ Grace freely 
 beftowing all her gifts vnto her glory , and that! 
 without any wrong, nay with full contentment of 
 reuenging iuUice. See the firft to the Colojf. what I 
 is written on thofe words , who hath translated vs ! 
 into the kingdom? of his beloued Sonne. \ 
 
 In whom wee haue redemption through his fo'oud, e- j Ve&se 7. 
 ucn. fcc. ] Thus wee come from that gratifying , 
 mother, child-bearing grace, from all eternity it\ 
 God himfelfc , to that grace which is freely giuen 
 ' to vs , and hath his reall efTeft in vs : And this is 
 handled, firft in regard of the lew, who hud recei- 
 ucd it, Paul with the reft belieuing. Secondly , in 
 I regard of the Gentiles j and in particu'ar, thefe 
 Ephejians. The grace toward 'Paul, with the reft of 
 thofe who were firft called ro faith,hath two maine 
 branches: Firft,the grace of redemption,or iuftifi- 
 cation. Secondly, the grace of glorification , be- 
 ginning verje u. reaching to the 1 3. Now in 
 
 handling, 
 
x 5 8 
 
 BpJb^«w,Chap.i. Ver.7. 
 
 Docl, 
 
 handling this firft benefit: firft in this verfe, he doth 
 propound in the former partofthe<xwy*,expound 
 it in the latter. Secondly, hec doth fet downc the 
 benefit of vocation effeftuall , which did goe be- 1 
 fore it, and make way to it, wr/* 8. Thirdly , the 
 meanes of their vocation, vtrfg. i o. 
 
 In his propounding the benefit , firft wee muft 
 marke in whom wee come to haucit, i* chrift. Se- 
 condly, what this redemption is, that is the brin- 
 ! ging vs out of bondage. Thirdly, the ranfomc in 
 ' which we are redeemed, threugb bisblwd. The ex- 
 pofition,^^. that he meancth nothing by redemp- 
 I tion, but remiffion offinnes,thefountaine whence 
 ; it fpringcth beingannexed, *>/*.the riches of Gods 
 ! grace. The fumme is , out of his eternall grace 
 • he hath made vs accepted in his Chrift ; for in his 
 I Chrift ( whereas by nature wee are in thraldome 
 f and bondage) he hath deliuered and redeemed vs, 
 | through no other ranfome then the bloud of his 
 ; Sonne; He hath, I fay, fet vs free both from guilt 
 and punifhments of our finnes , through his moll 
 rich and abundant grace towards vs . 
 
 Obferue firft , in whom deliuerance is to be 
 
 found from all fpirituall thraldome,euen in Ghrifb 
 
 It is often faid in Chrift ( as aboue,wee are blefled 
 
 thus and thus.) TheReafbnis. 
 
 \ Becaufe God hath made Chrift an Adam y head, 
 
 roote, common receptacle & ftorehoufe, in whom 
 
 are treafured al thofe good things which from him 
 
 ! are communicated to vs : There are three phrafes 
 
 I in fpeaking of Chrift.* Sometime wee are faid to 
 
 ihaue things in him,(bmetimefor him,as Pbtl.i.To 
 
 I you 
 
|Ver.7. Ephefans,Chap.i. 
 
 V9 
 
 you it is giuenjor cbrift hi* fake , not onely to be> 
 iicue.butto faffer : fometime we arefaid tohaue 
 things through him , as i Corin. 5. Rom. 7. Blef 
 fed be God y yeho hath gmen vs <vi£i W y ^through cbrift. 
 Now the reafon of the fir ft is,becaufe that in Chrift 
 as a common ftore-houfe, euery thing is firft pla- 
 ced, which afterword is to be imparted to any of 
 vs: Asin Adam our being natural!, our hopes of 
 life and dcath,and in euenc our condemnation, was 
 receiued, before euer they came to be apply ed and 
 recetucd actually into vs. Thefccond is laid that 
 Chrift doth by his obedience, obtaine cuery good 
 thing,which in time is communicated to vs : for as 
 Adam hath procured all the guilt, condemnation, 
 mifery, which in time we know ; fo Chrift the fe- 
 cond^4*>in regard of the contrary. The third 
 phrafe is fpoken in refpedl: that Chrift is a mediator, 
 not oncly ofr impetration, but ot executton^that is, 
 not oncly obtaining and receiuing from grace all 
 good for vs, but executing, and by efficacy apply- 1 
 ingthe fame in vs: as the firft 0^>» doth effe- 
 ctually propagate his being, fmne, guilt, condem- l 
 nation. 
 
 The Vfe of this Do&rinc is to ftir vs vp to feeke ] VJe. 
 this aboue all, that wee may be by faith in Chrift. 
 Wee loue to thruftamongft them with whom wee 
 may finde benefit & profit} yea we muft ftriue by 
 faith to grow vp in him : the more neerely wee are 
 vnited with any thing, the more wee partake in 
 the vertue and operation of if.Thofe who are nee- 
 rcft the fire, partake in the heat of it more than 
 thofc who are further remoued : So it is hcere; alas 
 
 men 
 
17* 
 
 Epbejiansj Ghap.i. V e r.7 
 
 u*&. 
 
 men feeke to be made one perfon in Law » to be! 
 moft neerely ioyned to fuch as may bring them | 
 in wealth, Allies bencficiall,but who doth feeke by I 
 a fpiritnall marriage to become one with him in j 
 whom is euery good bleffing I See aboue the end*f\ 
 the third verfc. 
 
 Obferue fecondly from this, that hee faith , We 
 h<iueredempthnwChrtfti\vhzt2\\of\isax£ by na- 
 ture,^/*., no better then inafpirituallcaptiuityor 
 bondage. Were we no way taken or held captiue, 
 there couid be no place for ranfbmjng or redee- 
 ming of vs. Now captiuity or bondage is a ftate 
 oppoiiteto liberty, wherein men Iiue vnder the 
 power of hard Lords , depriued of liberty , and 
 grieuoufly in treated many waies. The bondage of 
 captiucs is in this ; firft, that they are in hands of 
 fuch as rulefeuerely ouerthem : fecondly, they 
 haue not frcedome to doe any thing which former- 
 lie they might,when they were at liberty : thirdly, 
 they are forced to endure many things mod: grie- 
 uous .• Thus it is in the fpirituall confederation, 
 which I wil briefly vrifold. What Lords as it were 
 reigne ouer a man, they are of two forts, the Prin- 
 cipal^ or Minifteriall : The principal! is the moft 
 iuft God , whofe iuftice we haue wronged by llnne, 
 crgo % wee are faid to be redeemed from vnder the 
 Law, that is, from vnder the rcuenging iuftice of, 
 the Law: Looke as fubkfts taken in murder,rob. 
 bery , & committed,are the Kings prifbners princi- 
 pally, not his who keepes them \ foit is with vs. 
 Ministerial!, the Deuill and his Angels,the confei- 
 ence accufing&c condemning for fin. Act* 2. Men 
 
 are 
 
Ver.7* EpbefianS)Cha]>.i. 
 
 177 
 
 are faid before their conucrfion to be vnder the 
 power of the Dcuill, 2 Tmt.i. to be taken as beafts 
 aliue of the Deuill,to his will i not that hee is the 
 principall Lord that hath right in the prifoner,but 
 he is the Iayler and executioncr,<k fo the prifoners 
 are his,to keepe them in the dungeon of darkenes, 
 and in the chayncs of lufts of darkenefle: Yea God 
 hath put a man vnder the power of his Confcience, 
 which is as a keeper, continually going with him , 
 and hailing him to condemnation while he is out 
 of Chrift; and therefore that effect which the fpirit 
 worketh through the Law, in the Confcience fea- 
 ring, is called a fpirit of bondage: As amongft the 
 I Romans, prifoners had vnder-keepcrs, who were 
 I chayned arme to arme vnto the prifoner whe- 
 ther fociier hee went; Thus doth God,to guilty 
 man his prifoner, he doth ioy ne to him his confci- 
 j ence, as a continuall keeper, which though it may 
 I be brought a(leepe,yet it (hall eucr be found when 
 ( God (hall call, bringing him forth, and witnefling 
 againfthim. 
 
 i For the fecond.-Naturall man hath no fpirituall 
 
 liberty to doe any thing fpiritually good, as he did 
 
 before iinne entred,bu t is led as a Oaue by lufts, by 
 
 paffions, by obiefts which pleafe him, fo that hee is 
 
 in a brutilh bondage: for, euen as the bruit bead: 
 
 . hath no liberty, but is carried by the appetite ro e- 
 
 uery thing that doth agree 5 fo naturall men,as Pe- 
 
 [ ter fpeaketh, are led with fenfuality,couetoufne(Tei 
 
 J that looke as one would lead a (heep with holding 
 
 I out hay oryuie,an oxe with fodder carried before 
 
 i itifo doth the deuill natural men, with fuch obie&s 
 
 I N as 
 
173 
 
 EphefianS) Chap, i . V^ R.7 . 
 
 Kfc 
 
 as he knoweth doth fit their corruption,! Pet.i, 1 9. 
 Euery one n fermnt to him of -whom bee is oner come, 
 Now fin hath ouercome all men,and this Paul did 
 confefle of himfelfe before his conuerfion, 7/J.3.3. 
 
 Naturallmans bondage is , that hee is expofed 
 to fuffer a thoufand euils , to wearifome vanity in 
 euery thing, yea through feare of death the vplbot 
 of euils, he is fubie&to bondage all his daies, while 
 in that ftate he abideth, Hebr.i.i}. Pbtraob did ne- 
 uerput Ifraell to fuch hard feruices, astheDeuili 
 putteth thofe to,whomhe keepeth vnder his pow- 
 er; You may amplifie thefe coniidcrations:Hauing 
 (hewed what it is, and in what it ftandeth , I will 
 conclude this point with (hewing how it enrred. 
 
 Our firft Parents by the Deuill temptcd,wi!ful- 
 ly breaking Gods commandement,brought them- 
 fclues into bondage: Now our Parents once in 
 bondage, we that are borne of them cannot be in 
 better condition, till God by his Chnft,out of his 
 rneere grace,fet vs free: The children you know of 
 perfons in bondage,areall bondmen likewifej Por- 
 tusfequitur <ventrtm. 
 
 This (hould make vs enter into our felues, 
 to fee if wee be not in this woef ull thraldome : 
 O the mifcry of men (urpafleth all that is in 
 the beaft ; for they take it as agrieuous thing to 
 be enfnared and taken, but man iaugheth in midlt 
 of his bondage,he counteth it liberty to Hue a (bus 
 of Sathanj they thinke that to follow things and 
 courfes pleafing their nauire is liberty , though it 
 be no more liberty then an Oxeisin, while with 
 fodder held before him, he is led to the place where 
 
 he 
 
Ver.7- Ephefians 7 Qhaip.i. 
 
 *79 
 
 hec is to be flaughtered. Againe,they know,nor 
 think nothing of bondage: When (Thrift told them 
 jjthe Sonne fet y oh free ^ yon are free indeed; What 
 replye they I We are the fonnes of Abraham ,we were 
 neuer in bondage ; Spintuall thraldomc could not 
 enter their thoughts. Lookeasitwas with thofe 
 men Eli/ha did leade to Sawaria>thofc bands of the 
 Syrians, fofareth it. with chef? * while the Deuill 
 leadeth them to hell, where they will dye without 
 repentance, fee themfelues in the midft of murde- 
 ring fpiritSjthey follow him as if they went to hca- 
 ucn itfelfe,asthofe folio wed,being led with a mift 
 deprauing their fight, they followed to the city of 
 their enemies,thin king they had gone to DamafcM> 
 their owneftrength.* Many fuch fbules there are 
 led in this fafhion, who yet will haue the Deuill in 
 their mouthes, and defiehim in words, as hauing 
 nothing to doe with him* but as many profefle in 
 words that they deny in deede , fo many defie in 
 word that they doe in worke. Take ayoung gal- 
 lant, who now in his ruffe doth fwaggerit, and 
 runne the next way to the hofpitall} tell him of be- 
 ing poore, hee will defie thateuer it fiiould come 
 neere him; but yet while he doth play the prodigal, 
 he doth goe apace in the way to beggery : fo thou j 
 doft defie to be in bondage to the Diuell,& follow I 
 him ; but while thy ignorant minde,thy lufts , thy ! 
 paffions, cuftomes , corrupt example, while thefe j 
 guide thee in thy courfe of life, the Deuill leadeth! 
 thee, as in a firing, to ail hepleafeth. If thou didft 
 neuer fcele any fpirituall bondage, this is iigne e- 
 nough thou art ftill in bondage ; euen as deadly 
 
 N 2 licke- 
 
i8o 
 
 Epbefiansy Chap.i. Ver.?. 
 
 Vett. 
 
 i Cor. i. $o .v. 
 
 the word He- 
 demption ex- 
 pounded. 
 
 I fickneffes are felt when now nature fomewhat re- 
 ! couerech : fo bondage is felt when now God refto- 
 1 reth in the beginnings,by worke of his grace,fome 
 true liberty , then a man findeth his vnregene- 
 ' rate partyoake him, the things of this world too 
 much preuailing ouer him, that hee thinketh him- 
 felfeeuen fold vnder finne and captiueto it. 
 
 Obferue thirdly, that we haue deliuerance from 
 our fpirituall thraldome by Chrift : Chrift for this 
 is called our Redeemer , or Redemption of his 
 people, who doth deliuer them from the hand of 
 all cheir enemies, that they may [erne the Lord with- 
 out feare. Thofe whom God did raife vp to redeem 
 his people, as Mofes^ the lodges, &c. yea thofe who 
 redeemed,as kinfmen,this or that, were fliadowes 
 of this our great Redeemer, who was in time to be 
 reuealed. Now redemption noteth fometime the 
 action of God working our deliuerance, fometime 
 for the effect of this action in vs,who are redeemed 
 and inlarged; thus it is here taken for a ftate of free- 
 dome, which beleeuers attaine through Chrift his 
 redemption : and this ftate is twofold 5 eyther be- 
 gunne onely in this life, or confummate, in which 
 fenfe we haue the redemption of the body, RomS. 
 and Chrift is faid to be made our redemption after 
 our nullification ; where redemption noteth out 
 that confummate deliuerance from the bondage of 
 mortality it felfc , which thefe vile bodies of ours 
 (hall be brought vnto in heauen : Here he fpeaketh 
 of tlie formcr,which faithful! ones are brought vn- 
 to now belieuing: This may be amplified by bran- 
 ches correfpondent to the contrary bondage 5 for 
 
 from 
 
V ER .7» EpbeJiansjChap.i. 
 
 181 
 
 from what time we are in Chrift, we arc freed from j 
 being vnder the Law, and reuenging iuftice of j 
 God, there being no condemnation to thoje that are in 
 Chrift y Rom. 8. i. Againe, this ftrong man is caft ! 
 forthjrora what time Chrift the ftroHger entereth; ! 
 The conference is made a fweete companion and 
 comforter, rather then a rigorous keeper : Being 
 iuftified by faith we are at peace. Where the King 
 hath releafed a prifoner, the Iaylor can haue no 
 farther power ouer him* for he is but to keepe him 
 during the Kings pleafure. Againe, bygrace,God 
 doth let our wils at liberty ; fo that finne cannot 
 raign in vs as heretofore^aw.^. Grace which fight- 
 eth again ft the iufts of the flefh, and wiil not let vs 
 come vnder the power of any thing} yea,thc world 
 is crucified to vs, and we to the world : For as 
 when health coram th,a man beginnethto waike 
 abroad, and doe iuch things as he could not ftirre 
 to, while his fickneffe did keepe him vnder; fo it 
 is here. Finally, we are (b fe* free, that we can fuf- 
 fer nothing which our wils hauecaufe to be vn wil- 
 ling with, ail things being fuch, asfhall worke to- 
 gether for our good. Count it all ioy when ye fall 
 into temptation, which is the height of freedome, 
 that fofarrc forch as we are regenerate,we cannot 
 fuffer any thing, though all the creatures (hould 
 confpire, but what our owne wils like well of;yca T 
 aske by prayer, in fome fore at Gods hand. But it 
 | may beobie&ed, that the diuell doth ftiilpreuaile 
 again ft vs, that finne leadeth vs captiue, Ergo, we 
 are not deliuered.Ianfwere,redemption is double 
 either as I faid $ begun, or perfe&ed : Thefc things 
 
 N 3 ftand 
 
lSi 
 
 EpbefanSyChap. 
 
 Ver-7. v 
 
 Vfii. 
 
 ftand not with full and perfeft redemption, but 
 they may ftand with it while it is in the begin- 
 nings. We muft diftinguifti the power of the diuell, 
 to hold vsvnder condemnation, from his power 
 ofmoleftation $ and wernuftdiftinguifh the pow- 
 er of finneraigning ouer men, with willing fub- 
 ieftion,and vfurping ouer him,as now fet free,and 
 making refiftance. 
 
 In the former rcfpe&s, we are redeemed and de- 
 liuered,from what time wee beleeue; the latter, 
 wearefofubie&to, that they (hall be more and 
 morediminiftied. 
 
 The Vfe of this is 3 firft to ftirre vs vp to thankef- 
 giuing, euen to fing with Mary our Magnificat to 
 God* What caufe haue we to praife him, who hath 
 viC ted and redeemed vs with liich a redemption? 
 We (hould euery one fing the fong of Mt/es, to fee 
 our felues thus deliuered. Letvs remember how 
 this luft,& that paffion, were woont to tyrannize 
 in vs 5 Let vs remember when it was death to 
 vs to be held to duties of godlineffe, in which is 
 theexercife oftrue freedome^Let vs thinkc ofthofe 
 times wherein linne did hold vs fo faft,that though 
 we faw the mifchiefeof it, and purpofed fometime 
 a new courie, yet we could not but rcturne to it, 
 as before * Let vs remember when feares of confei- 
 ence and death, haue heldvs in thraldome, that 
 thefe may fet an edge vpon our thankefgiuing. 
 Leaft we fhould forget this dutie to God,God hath 
 left fbme trouble, fome remainders * like the wea- 
 ther in ache of a wrefted ioynt, when now it is re- 
 ftored : How chankefully would wee take it to be 
 
 fet 
 
Ver.7» Epbtfians^Chvg.x* 
 
 183 
 
 fct free from the drakeneffe,deadnefle,fenfuality, 
 earthly mind cdneffe, which we f till finde,asaclog 
 and chaine to the fpirits of vs I If this would be fo 
 graceful! to be fet free from circumftances, which 
 moleft vs onely ; how much more is that our fub- 
 ftanciall deliuerance from che reucnging iuftice of 
 God, from the power ot the diuell, holding vs vn- 
 der the curie ; from the power of our conference 
 iuftly condemning vs, from the power of finne, 
 commanding as King , how much more is this 
 to be extolled \ This mercy was not fhowed to the 
 Angels, creatures more excellent then our felues. 
 Should one fet vs free from the ftate of Villenage, 
 or ranfomc vs from the Gallics,we could not think 
 eur felues thankfull enough to them j much leffe 
 can wee euer be thankefull enough for this be* 
 nefic. 
 
 It fbould ftirrevp fpirituall ioy : Lookejfa.44. 
 23. where theinfenfible creatures are called vpon 
 to reioyce , for the redemption of Gods people, 
 when they were redeemed from Babcll^ the ioy 
 did put them into an exta lie, they knew not whi- 
 ther they were a fleepe or a wake. Let vs pray ro 
 God to moue the fcales from our eyes^nd take the 
 vailef rom our hearts, which will not let vs reioyce 
 in fo excellent mercy. 
 
 . It followeth. Through hisbloud.~] Obferue,what 
 it is by which wee are ranfbmed and redeemed, 
 j even the blond of chrifi ; This was it, which in the 
 bloud of all the Sacrifices was prefigured : Weave 
 redeemed, faith Peter, not with Jiluer or gold, but 
 with the bloud of cbrijl, a lambe vndefiled* When 
 ...•' N 4 any 
 
 Vfcl* 
 
i84 
 
 EpbefianS) Chap, 
 
 i. 
 
 VeR.7. 
 
 Forwith-draw 
 that voluntary 
 coucnant,who 
 doubtcth but 
 that had the 
 creature kept 
 his innocency 
 athoufand 
 year es, God 
 was free to 
 fc^uff annihila- 
 ted him . J 
 
 any are captiue here and there, we haue but two 
 waits vfually ,by which we rcdeeme therm The firft 
 is by force of ar rues, when we powerfully refcue 
 them, the other is by courfe of iuftice, when wee 
 fend fbmeranfome,and by way of change fee them 
 free.Now it is in vaine to difpute what God might 
 haue done by abfolute power ; for God may out 
 of his abfolute loueraignty,not haue punifhed o^- 
 dams finne, both becaule it was againft himfeife, 
 not others, to whom he is tyed to doe iuftice; and 
 efpecially, for that the demonftration of his re- 
 uenging iuftice fpringeth not from the neceffity of 
 his nature, but from his voluntary difpofition, as 
 well as the giuing life perpctuall,to obedience for 
 a certaine fpace performed; And finally, becaufe 
 God is able, were he pleafed to (hew this power, 
 to turne it to his glory ;which mens impotency not 
 attaining, maketh them that they cannot alwaies 
 with iuftice forgiue, euen that in which them- 
 feluesare trefpafled : Yet feeing God hath deter- 
 mined that his iuftice fhall take herreuenge , if 
 by breach of ceuenantfhe be wronged, hee can- 
 not but execute punilhment, neither may he fet 
 vs free from the fame,butfo as wronged iuftice may 
 receiue fatisfa&ion. Againe, we know which mak- 
 eth the Scripture fay,itwasmeete and neceflary 
 that Chrift (hould be confecratcd, through fuffc- 
 ring, that he (hould fuffer, and fb enter his glory ; 
 See, Lukez4^6. Heb.2.1 7. 
 
 Death corporal! and fpirituall, fuchasis a pu- 
 nilhment of (inne,but not ftnfull.Defertion,n®t in 
 regard of vnion and fuftentation, but of confola- 
 
 tion. i 
 
VeR-7* 
 
 FphtftanSyChay. 
 
 185 
 
 tion.Impreffion of wrath,death being made as fer- 
 uiceable tor our good, and the feare of it being ta- 
 
 j ken away by him who hath tailed it for vs, and 
 
 ! Iwalloweditvpinto virtory. 
 
 We know that he hath by way of ranfbme re- 
 
 . deemed vs, as being the fittefl way, both to deli- 
 uer vs,out of his grace,freely, and yet to (ho \v him- 
 
 ; lelfe iuft,in fo iuftifying or redeeming of vs •, See, 
 Rom. 3 .1 j . For further opening this point. Marke 
 two things. i.Whac is vnderftood by Chrift his 
 bloud. 2. How it hath fet vs free from bondage. 
 By his bloudy death vpon the croffe, or his blou- 
 dy and curled death-, the Scripture maketh vs re- 
 deemed : By his death, Hcb.9 1 2. and by yeelding 
 himlelfe to be made a curie for vs, Gal. 3. 13, the 
 tommandementgiuen to Chrift, being this, That 
 hejhouldlaj downe hu life for our redemption-^ For 
 looke as a furety mull pay in fuch death as the Law 
 infli&eth on iinners, iiich death as is ioyned with 
 the curie; As he was our!urety,and vndertooke to 
 anfwer our finnes, the Godhead did but fuftaine 
 him, that he fhould not be (wallowed vpofit; as 
 thebrafen coueringof the Alter, did make it fit to 
 endure that materiall fire. 3. The aflault of thofe 
 impure fpirits for the houre or time, for all thofe 
 powers of darkeneiTe was then come, when this 
 hisredemptory (ufiering approached. 
 
 Chrift our furety, was to take vpon him our 
 debt of death, both corpora II and fpirituall,(o farre 
 as he might, neither the vnion of his perfon, nor 
 yettheholinefieof his nature any whit diminiuV 
 ed : The Scripture doth mention his bloud fo fre- 
 quently, 
 
i8£ 
 
 EpheJanS) Chap. 
 
 i. 
 
 Vbr.7. 
 
 quently, both becaufe this drcumftance is moft 
 ienfible, and was the body in which all the typi- 
 cal) bloud of facrifices in the Law had his accom- 
 plishment. 
 
 And Ergo, z$ when wee readethat Chqft was 
 flefri, we muft not thinke as ^4p*&inmtcs % that he 
 tooke no foule j (bwhen we readehis bloud fhed, 
 or bodily death, wee muft not thinke that he dyed 
 not a fpirituall death in foule alfb.-The fathers,who 
 denyedthat he dyed in foule, deny it not ablb- 
 lutely, but after a fort, <vix>. that he dyed not fiich 
 a death in foule, as did deftroy the eflentiall life 
 of it, like as death bodily doth the life of the bo* 
 dy $ nor yet any fuch death as did either fepa- 
 rate his foule from vnion with God, or did im- 
 ply any (infull corruption , as it did in vs 3 whole 
 Joules are dead in finnesand trefpaifes. 
 
 Now : thisdeathisit,by meanes whereof Gods 
 grace doth let vs free, and that in moft iuft man- 
 ner. Firft,from the gtiiit of/inne, in as much as 
 it doth pacific and fatisfie iuftice her dilpleafiire a- 
 gainft linne : This obedience of that great God, 
 ourSauiour, being farre more effe&uall to pleafe 
 and fitisfie, then the finne of the whole world 
 could be to dilpleafe and prouoke iuftice againft 
 vs: For though it be finite in it felfe, yet in the 
 perfon it becorameth infinite for the value of it: 
 Hence iris that God, that is God, as now in his 
 reuenging iuftice is gone forth, is faid to fmeli a 
 fauour of reft in the death of Chrift, and by 
 Chrifts being put vnder the Law, or curfe 
 of Gods reuenging iuftice , made manifeft in 
 
 the 
 
Vb*.7« Epbefim>Chz$.i. 
 
 the Law,weare faid to be redeemed from the Law 
 or curfc, as by an al-fufficient ranfome accepted of 
 iuftice. 
 
 Secondly j Now this bloud or death, doth 
 free vs from the Diuellifor Sathans j^ower ouer vs, 
 was by reafon of fin and thepunifhrhent due to ir, 
 from the iuftice of God,cW i&y his crojfe he trium- 
 phed ouer&jpoiledprineipalittes.fccRy death he de- 
 ftroyedhim that had the power ofexecmingdearh. 
 
 Thirdly; this death doth obtaine the fpiric to 
 begiuenvs,whichdoth freevs from the captiuitie 
 of lulls, and inable vs to finde liberty in aclions of 
 godlinefle. Chrift was put vnder the Law, that we 
 might be redeemed and receiue theipirit of God. 
 This fpirit is that life of the world, for which 
 he did fuffer death, as the Gofpell fpeaketh. 
 
 Laft of all, through this death we haue deliue- 
 rance from all euils, fb that all teares in Gods time 
 {hall be wiped from our eyes, and in the meane 
 while all our fufferings are Co changed, that they 
 are not effe&s of Gods reuenging iuftice to.deftroy 
 vs, but they arc fuch things, in which God doth 
 offerhimfeifeasafather,intending to make vs par- 
 take further, by meanesof them, in the quiet fruit 
 ofrighteoufneffe. 
 
 The Vfcs of this are manifold, i. It letteth vs fee 
 that loue of Chrift, to dye for vs, when now we did 
 pradife nothing but open hoftility againft him, 
 Rom**). 
 
 Againc, we fee how fitly that is fpoken of this 
 bloud, that it cryethfor better things then the blend of 
 AbeVi j This doth appeafe reuenge,not prouoke ir, 
 
 this 
 
 i37 
 
 Vfei, 
 
 Vfei. 
 
i88 
 
 Ephefians 9 Chaip. 
 
 VER.7. 
 
 Dott. 
 
 ^conciliation s 
 J^tdemption, 
 Bfmfshn, 
 luftification, 
 | Oncthin^,in 
 I regard of di- 
 I ucrsrefpcftSjdi- 
 ucrfly named. 
 
 this doth call for all kinde of bleflings : Wherefore 
 let vs get our conferences fprinkied with this, and 
 flyetoic by faith, as they were wont to the fanfhi- 
 ary, to the homes of the alter •, for this is our true 
 refuse in euerynecefi-itie. 
 
 This doth (hew vs how we flaould efteeme of all 
 thofe benefits, asremiffionof finne, &c. which are 
 purchafed by it : Things bought at high price, we 
 doe efteeme of them accordingly. Many will not 
 come out of their vanity, but leaue the thing as not 
 worth the taking, which Chnft hath purchafed 
 with his deareft bloud : Knowing that you are redee- 
 med from your <vaint comet fatten , not with jiluer 
 and gold, but with the bloud of Chrift , a Lambe vn ■ 
 defiled. 
 
 Remifiion offinnes out of his richgracej] Whence 
 obferue* Firft, chat to haue our finne forgiuen, is 
 to be redeemed,or let free from alleuilljThac which 
 before he called Redemption, is here called Remit 
 Gon of finne. Our natural! eftate,if it be con fide- 
 red as a Ipiricuall bondage , Ghnft his deiiuerance 
 is redemption $ but if it be conlidered as a ftate, in 
 which we ftand guilty, and vnder puniihment of 
 l the Law, then Chrift his deiiuerance is the procu* 
 ring of remi'fflon of finne* and they cannot but be 
 onemfubftancc, though in reafon and confidera- 
 tion they differ : For what is forgiueneiTe of finne, 
 but an aft of grace, acquitting vs from all the guilt 
 and the whole puniihment of all our &nnel And 
 as we did fpeake of redemption, Co we may fpeake 
 of remiflion: For though the (entence of pardon 
 be wholly and at once palled to vs, yet the 
 
 executi- 
 
V'er.7. EpbefianSiChap.i. 
 
 i3 7 
 
 execution of the fentence is hecre begun only, and j 
 fliallthen beconfummace, when euery teare ihali j 
 be wiped from our eyes, in which regard we may 
 grant, without any danger of Popery, that in the 
 life to come, cucn at the time of thrifts appearing! 
 to refrefh vs,or to reanimate our bodies by the re- ' 
 turned thcioule to them , that cuen then finnes 
 (hall be blotted forth, that is, thefentence which 
 hadabfblued vs from all the punifhmentand con- 
 fluences of finne,fliall then be fully executed. A- 
 gainc, the force of this remiffion is fiich, that it fee- 
 teth men free from the condemnation of Gods iu- 
 fticc in the Law,from that power of the Deuill,and 
 my confeience condemning of mee, from the life 
 andpow^r of iinne,which is the death of the foule, 
 from all miferies and death,v»hich come in as a wa- 
 ges of finne. 
 
 This then fhould ftirre vs vp to feeke remiffion 
 of (in, it is to be redeemed or fee free from all euill, 
 to get our fin forgiuen^therefore Dauid faith, Blef- 
 fed is the man wbofe finne ttforgiuen, to whom God 
 imputcth not finne. Lookeas Malefactors will turne 
 euery (tone, make all their friends they haue,togec j 
 a pardon for their lines ; fo would weebeftirre vs j 
 to get this pardon, which once gotten, we (hall be I 
 fureto hau« in Gods time all teares wiped from 
 our eyes, we (hall fceourfeluesdeliuered from all 
 euiil. 
 
 Obferue fecondly,that euery bdieuer in Cfarift 
 receiueth forgiuenefleof his finnes : though by na- ! 
 ture wee are in our finnes, lie in euill of guilt and; 
 puniQiment, yet once getting faith on ChrilB' 
 
 bioud, 1 
 
 m 
 
188 
 
 EpbefianS) Chap, 
 
 Ver.7. 
 
 bloud, we are iuftified, we haue for giueneffe of fin, 
 & are accepted as righteous to life, through Chrift 
 his obedience; though the one is named, yet the o- 
 ther is by a Synecdoche to be concerned; JEuenas 
 Kings to fhevv their c'emency in entring their 
 reignes,they giue out free pardons to many kinde 
 of trefpafTes : fo God to glorifie his mercy, it pica- 
 fcth him to giue to vs in Chrift, the tbrgiueneffe of 
 allow finnes. My meaning here is tofpeake pre- 
 cifely of remiffion of finne, as it isdiiiinguiihed 
 from imputing righteoufnefle, which I conceiueas 
 a diftind part, concurring in our iuftification. 
 About this then we will inquire three points. 
 
 i . In what order we haue it. 
 
 l. What is the extent or latitude of it , in re- 
 fpe&of finne and punifhment. 
 
 3, How we who haue it,can be faid to belicue 
 
 the remiffion of our finnes. 
 
 For the firft , as the fupreame power of fauing 
 
 or deftroying is with God, fo of remitting and 
 
 I holding finne vnremitted , Wee are therefore 
 
 1 to conceiue our remiffion, firft of ail* *s in the 
 
 ; gracious purpofe of Gcd toward vs,who knoweth 
 
 j on whom hee will haue mercy, and whom hee will 
 
 harden, as we thus had in Gods eternall purpofe, 
 
 ' fo we haue it giuen vsin time by way of execution, 
 
 ' Firft wee haue it giuen to Chrift our Head, for vs 
 
 ! all , for he being made finue for vs, euen as a fure- 
 
 tie,hauing all our debt layd on him, hee could not 
 
 | be raifed vp till now all our fins were done away, 
 
 I Ergo, Paul, i Cor.i 5. faith , That ifcbrift were not 
 
 \r*fen> -we vccreJliH in our fwncs , where hee maketh 
 
Veu.7. EpbcfianSyChap.i . 18^ 
 
 theclecring of vs all from finne, and Chrift his re- 
 furre#ion,to be accompanied one with the other ; 
 Againe , God did reconcile the world, not impu- 
 ting iinncsin Chrift, which could not be without 
 remitting all their finnes for whom his Chrift did 
 vndertake. Beiides,were notour linnesforgiuen 
 in him. we could not be rayfed vp, fet in heauenly 
 places with him ^ for before we can haue quickning 
 giuen vs in Chrift, we mult haue pardoaef finnc 
 giuen vs. 
 
 Further, what did Chrift (bed his bloud for,but 
 that he might actually get the pardon of our fins I 
 Finally he doth diftribute nothing to vs, which by 
 vertue of his obedience he receiuech not for vs. 
 
 In the third place this remidion is communica- 
 ted from Chrift to vs in manner following. 
 
 1. Chrift fendeth his Minifters,as Legates, with 
 the word of reconciliation or pardon, inuiting 
 them to belicue on him, that they may receiue for - 
 giuenefle of finne. 
 
 2. He doth worke together by his fpirit,making 
 thofe who are his children belieue on him,that they 
 may findeforgiueneffein him. 
 
 3. Heedoth communicate with them the for- 
 giueneffe which himfelfe had procured and obtai- 
 ned for them:Thus cuen as condemnation was firft 
 within the pleafure of God * fccondiy,Comc forth 
 againft^4wand vsall in him^ thirdly, is commu- 
 nicated actually from Adam to vs, what time wee 
 come to be borne of Adam : So on the contrary , 
 our iuftifkationorremiliionof finne is firft with 
 God y fecondiy,in Chrift, who hath by his obedi- 
 ence 
 
.;?o 
 
 Epbejians, Ghap.i. V e r.7 
 
 God y in depen- 
 
 dealer ex atttho- 
 ritateprimaria: 
 the Mediator, 
 ex eommifpone: 
 Man, ex mini? 
 fterio* 
 
 ence obtained for vs the remiffion of al our finnes; 
 
 > thirdly , it is communicated to vs when foeuer we 
 I are fupernaturally begotten of him,that is.brought 
 to beleeue : Hcc that beleettetb is borne c/Ged ; for 
 though we haue not iuftification actually applied 
 • before vf e are called to faith, yet we doe receiue it 
 virtually in Chriff, when he was quit from all our 
 ! finnes , as it is in Adam who was his type; for 
 J though condemnation is not actually applied till 
 I we are borne of him , yet in vertue his condemna- 
 tion was the condemnation of vs all. And by the 
 way, wee may feeheerehow God forgiueth finnes, 
 how Chrift the Mediator 5 how the Minifters. God 
 by theprincipalland prime authority; the Media- 
 tor by afecondary deriued authority $ Man, by a 
 minifteriall publication of the word of pardon ;for 
 Chrift doth not minifterially declare pardon ,euen 
 as he is man ; for though he be a feruant and fub- 
 ie<5fc as Mediator yet bee is fucha feruant as hath 
 an vnder power of judgement: The Father giueth 
 all iudgement to the Sonne, he iudgethnone him- 
 feife : Such a feruant as my Lord Chancellor is to 
 bis Maiefty , not fuch a feruant as an ordinary or 
 fpeciall mdTenger in forgiuing finnes. Then con- 
 ceiueit thus, as in citing one to appeare, the origi- 
 nal authority is the Kings , the vnder authority is 
 with the Iudge of this or that Court, the Miniite- J 
 riail authority in the mefTenger which doth carry 1 
 and feme the Writ; and the mefTenger may be < 
 faid to fetch fuch a man vp,not becaufe any autho- 
 rity in him doth it, but the Writ hecarrkth,as a 
 (igne, hath authority to doe it ; fo heere God iirft | 
 _ • par- 1 
 
■7« Q 
 
 x*i 
 
 (par :ig the prime and c 
 
 idgc voder God 
 
 thcydif- 
 
 - 
 
 //ay 
 
 re it is to be exten- 
 ded 
 
 pate c Conner opr 
 
 ^ie guilt or b and to 
 
 whole punilhmenr oi : m 
 ike that onely finnes pall arc forgtucn , butall 
 fumes which (ball efcape vs through infirmity; 
 for theconsnant of Go : s :o rorgiue V3C 
 
 .-^member them no more \ Now who Ci. 
 t this to finnes paft bet b , when 
 
 God fpeake : efiniceiy,and w 
 
 mb, and yet the Gnncsfc 
 eco bcrcmembred Cs : 
 /r**/? / rricnti vnto <vs ail our fonts jHe doth fee no 
 i n c fao6, he co whom: 
 
 1 things pat: are alike peddtt j T& cmiffion 
 
 reeds be of all G :rift, are 
 
 dwellt: vs. 
 
 nu&fication betweene which and the 
 
 I of eternals li Diifica: ning 
 
 chat is from . who to 
 
 O helfrncth 
 
 I err ' :>. 
 
 Y-'V> ^ -• 
 
*9* 
 
 Epbtfiansj Chap, i . V e R.7. 
 
 belieucth,hath fucha forgiuencs,that herccei- 
 
 ucth eternal Iifc^oris Co iuftified,that heis pre- 
 
 fently glorified with the beginning of glory. 
 
 Againe, we belieuing > receiue that forgiuenes of 
 
 finne, which Chrift hath obtained by his bloud for 
 
 vs : but this was a full remiffion of all our finnes , 
 
 fromthefirfttothelaftofthem: Belidc that, the 
 
 redemption and righteoufnefle Chrift doth bring 
 
 are eueriafling, Hebr.g. which they could not be if 
 
 our remiffion were but of finnes part j for then 
 
 fhould euery confequent finne make vs againe vn- 
 
 righteous, till we were reftored. If the finne pre- 
 
 fent at our conucrfions be fuch as cannot be done 
 
 away without the forgiuing thofe that follow,then 
 
 wc haue forgiuenes of both j but our fin dwelling 
 
 in vs is fuch that it cannot be forgiuen, but all the 
 
 reft muft be forgiuen likewife, for all the other are 
 
 in ir>as an effcft in the caufe , the caufe as the fruit 
 
 is in a tree , and the guilt of the corruption prefent 
 
 rcachethto thelaftfin, which is to fpring I rom it, 
 
 & erg* it is furc,that when God forgiueth vs this,he 
 
 doth forg iuc vs all other like wife , which hce doth 
 
 fee arc in it, and will in time ifluc from it. Did not 
 
 God couenant with vs, belicuing,to forgiue all our 
 
 finnes, and feale this Grace by Bapnfme, all 1 fay 
 
 paft, prefent , to come, then wee could not hclpe 
 
 our felues in our afttr fall,by looking to that grace 
 
 fealedinBaptifrae, for that was helpfull for the 
 
 finnes committed before it onely, which is contra- 
 
 ry to all good experience and doctrine I Againe, 
 
 were a man pardoned for finnes paft onely, then 
 
 muft wc grant that cy ther hee may quite fall from 
 
 his 
 
V er.7« Ephcfiansy Chap.i. 
 
 91 
 
 his vnion with Chrift, or be in Chrift , and yet be 
 |fubie<ft to condemnation : And if we had not par- 
 |don of finncs after committed , as well as before , 
 [ whence commeth it that daily many finnes of in- 
 ' firmity efcape vs,thc peace which folio weth our ju- 
 stification, not once difturbed by them I If any /ay 
 wee haue pardon of thofelins for after, without 
 which noneliuetb, but not of crimes moregrie- 
 uous; this is to yeeld what they pleafc, and to de- 
 fift where they pleafe , without any modue from 
 reafon. Ney ther doth that parable teach that God 
 forgiueth vs our finncs before our conuerfion,but 
 not Gnnes after, which he doth charge vpon vs at 
 his pleafure; for the letter of the parable doth, if it 
 be followed, feemeto found as if God might re- 
 quire our finnes after thofe finnes which before he 
 had forgiuen vs , and fodid forgiuc vsnowabfb- 
 lu tely, which the Popifti fchoole will not abide by. 
 The Parable therfore mnft be conftred by the end 
 which it is brought for, <viz>. to teach that fuch as 
 ! wil not forgiue,uiall not find forgiuenes with God; 
 j Neyther is that Rom.i,. where God is (aid to be iuft 
 in forgiuing the finnes pafled before time, through 
 ; his patience , it maketh not any thing to this pur- 
 pofe^ for finnes are faid to be before committed, 
 which were committed vnder the former tefta- 
 ment,as/fc£.9. itismadcplaine, and fonot the 
 ; time of a man before and after conuerfion,but the 
 / time before and after, or vnder the new Teftament 
 | is there compared : and howbeit wee are ftill to 
 feeke forgiuenefle, it is not that we are not in ftate 
 of being iuftitied and forgiuen y butbecaufc it is 
 
 O 2 necdtull 
 
 _ J 
 
*5>4 
 
 EphefianSy Chap, i . \e r. 7 t 
 
 needfull that God fhould as well preferue and con- 
 tinue this, as at firft giue it 5 and that this his mer- 
 cy flhould be more and more manifefted in vs,and 
 that the execution of this fentence fhould be fur- 
 ther and further performed. Finally, that the Fa- 
 therly chaftifements our fins daily incurre might 
 be preuented j for thefe caufes we make this petiti- 
 on, though we know all our (innes are in regard of 
 Gods gracious fentence remitted to vs : Ney ther 
 doth the Churches cenfure excommunicating any 
 argue that hee is one who before the tribunal! of 
 God is in ftare of condemnation, or doth not con- 
 tinue vnited to Chrift, but that he hath no manifeft 
 externall communion with her in the dueties of 
 god!inefle,and fecondary operations of the Spirit; 
 yea,that as the Leaper was ciuilly dead in regard of 
 ciulll communion j fb is hee to her in regard of fpi- 
 rituall } but (he doth take him to haue inward vni- 
 on and Jife,whicfo floweth from it ; for euen as wee 
 feeke the health of none by way of medicine, whom 
 we cannot take to haue life in them \ no more can 
 the Church the reftoring of thefe by this fo fharpe 
 cenfure, might fhe not thinke there were (omeiife 
 in them, though it is opprefled , as the life naturall 
 by a fie of the Apoplexie. If wee haue not all our 
 finnesforgiuen,paft, prefcnr,tocome, it is becaufe 
 Chrift hath not the pardon of them all to giue vs; 
 or becaufe the Word and Sacraments cannot ap- 
 ply to vs at once the pardon of them alitor becaufe 
 our faith cannot receiue this plenary remifflon ; or 
 elfe it is not fit for fome confequence which would 
 enfoe : But the former three none will doubt of, 
 
 and 
 
Ver.7* 
 
 Epbefians,Cha$. 
 
 ?5 
 
 and the latter is fondly furmifed, when this grace 
 which forgiuetb, is the parent and nurfeof holy 
 feare in vs, Pfal. 1 30. Wherefore for this firft part, 
 letvsafTureour felues, God doth giuevs full par- 
 don of all our finnes, and that this his gift is,ashis 
 effeduall calling without repentance, and we be- 
 leeuing, doe receiuc this whole mercy ; So that 
 though we are fubied to grieuous fals after it, and 
 vnbcliefe, yet not to any fuch vnbeleefeas fhalle- 
 uer make the faith of God and his gracious gift in 
 vainc ; which.concerningGods forgiuencfTe,(b far 
 as they conceiueit to cxtcnd,thc belt of the Papifts 
 Schoole maintaineth. 
 
 Now to (how that the whole guilt and punifh- 
 mentisreleafed. 
 
 Such who are fet free from all condemna- 
 tion, areas wellfet free from temporall as e- 
 ternall. 
 Now all in Chrift are thus fet freeze. 
 Such who arc fet free from thecurfe of the Law, 
 are fet free from temporall punilhments of finne ; 
 fuch Imeane,ascomefrom rcaenging iuftice,that 
 (he may be fatisfied in them, as well as from eter 
 nail; for all thefe are the curfes of the Law ; fee, 
 D«*M7. He who couereth them, blotteth them 
 out, throweth them into the bottome of the fea, 
 fcaleththemvp , remoueth them as farre as the 
 Eaft from the Weft $ he doth not pardon them by 
 I halues. The Papifts doe yeelde this full par- 
 don in Baptifme ; butin finnes which we fall into 
 after Baptifme, I meanemortall finnes , they fay, 
 that wee receiue forgiuencfle onely of the eternall, 
 
 O 3 not 
 
 A As 3. 
 Mica. 9. 
 Dan 9. 
 rfal.ioj. 
 
j 6 
 
 EphefianSyCha^. 
 
 Ver.7, 
 
 noc of thercrnporall puni&ment,which remains th 
 to befuflfered by vs, to the fatisfaftion of Gods 
 iuftice : This is a wicked Do&rine,derogating from 
 Chrift, that the reuenew ofr purgatory might not 
 be diminished : and not to fpeake that all this Do- 
 drine of facramentall pennance leaneth on falfe 
 grounds, as namely on this for one, that finnes 
 onely before Baptifme are forgiuen when we are 
 Baptifedjthat there are fome veniall finnes,notde- 
 feruing eternall punifhment j it is to be detefted, 
 becaule it mnketh Chrift not fblely, and pcrfe&ly 
 to faue vs fromfinne •, it maketh Chrift not the 
 purgerofvs by himfelfe fromfinne, which is affir- 
 med, Heb. 1.3. while it doth make vs to fatisfie for 
 our felues, in regard of the guilt in part, and tem- 
 porary punifliment. Here are arguments in the 
 Text again ft it. 
 
 i . That remifflon which is giuen vpon a 
 price, more then fufficient to anfwerc all the 
 punithment of finne, that is not a halfe re- 
 mifflon. 
 
 2. That finne which is remitted or pardo- 
 ned, that is not to be fatisfied for : to pardon, 
 is without fatisfa&ion , or any reuenge ta- 
 ken, to forgiuethat which is committed a- 
 gainft me. 
 
 Should the King,when he might execute a Trai- 
 tour, not take his life, butkeepehim in prifon, 
 he (hould not forgiue the fault, but change a grea- 
 ter punifhmcntintoa lefle. 
 
 3. Againe; that which is giuen from the 
 riches ofgrace, is no fcant halfe pardon. 
 
 But! 
 
V e R.7. Epbtfiansy Chap, i • 
 
 *97 
 
 But thcremiQGon which God giueth,is from 
 his rich grace. 
 True it is that God doth after he hath forgiuen 
 afinnc, take temporary corre&ion ftill, as in Da- 
 md\ but to offer himfelfe as a father for our good, 
 is one thing; to revenge hirafelfe as a iudge,for the 
 (atisfying of his luftice is another ; the fling of re- 
 uengingiuftice is pulled forth, from what time we 
 haue forgiueneiTe, this done; the euiil is no curie 
 of the Law, and Ergo, it may ftand with full and 
 free forgiuenefle. Should feme Turk* haue (en- 
 tence paffe on him to die for fbme murther which 
 amoneft Chriftians hee is found to haue commit- 
 ted j mould Chriftians betweene the fentencc and 
 time of execution, labour with him, and conuert 
 him to the faith of Ghrift,ftiould he now, when the 
 houre of execution were at hand, being duely pre- 
 pared to it take Baptifme,! hope he (hould be fully 
 forgmen, andyethelhould haue no releafc from 
 this death, which by his murther he had deferued. 
 In a word,there is no ground for this opinion, but 
 it is onely defended that the flame of purgatory 
 might not be extingui{hed.Askethequeftion,why 
 doth this man, hauing after Baptifme fallen to 
 fbme mortall finne, and then repenting, why doth 
 he on his faith and repentance, receiue oncly for- 
 giuenefle of the eternall punifhment I Is it that 
 Chrift his death is not asfufficient as before? are 
 there not fufficient meanes ? will not the fame qua- 
 lification in faith and repentance ferue,that did bc- 
 ! fore \ They fay,the firft is all-fufficient in it felfe ; 
 I They fay, the Sacrament of their pennance is per- 
 
 O4 fed; 
 
 VtnltentU tfl 
 fanatio in rege- 
 
 ntrstiitnnotutm 
 yittm. 
 
 Whichfomefee 
 and,£rgo,) ccld 
 that Baptifme 
 doth not take 
 away all pu- 
 niihmTit in 
 thi3 lite.butin 
 the life to come 
 tt (hall : Itta- 
 kcth all away 
 which were to 
 befufreredin 
 pttrgatory } and 
 all penalties 
 the Church 
 may iniovne. 
 
i?8 
 
 Epbefimsy Chap. 1 . V b r.7 , 
 
 feci i they fay, if a man haue fuch confeffion, fatif- 
 faftion,contrition,as doe nor put any impediment 
 j to the Sacrament, then it fufficeth : Then fay I, 
 I euery man who receiueth pardon of the eternall 
 I punifhment, by the Sacrament, muftreceiue par- 
 i don of the temporall aifb ; for tfae Sacrament fuffi- 
 ceth to giue both, if he come with fuch contrition 
 and qualification as doth not put impediment, he 
 receiueth the whole benefit $ if he come not with 
 fuch, he receiueth no grace by meanes of it, no re- 
 mifllon of the eternall. 
 
 Nowfolloweth the third thing ; to which I an- 
 fwere: Wedoebeleeue remiffion of finnes, be- 
 caufe though we haue it, in regard of Gods (en- 
 tence, and feele fome effecls of it, as peace, ioy, 
 Sec. yet we fee it not fully executed, nor ftiall not, 
 till the time of refrefhing. 
 jji r. Now then,how fhould this comfort our hearts, 
 
 that God hath dealt thus richly with vsJ Feare not 
 thou repenting beieeuing fbule, feare not finnes 
 paft, prcfent, to come, thy God hath put all from 
 his fight, and fb that he keepeth no backe recko- 
 nings forthee^ all the blame, all that is a proper 
 plague or punifhment for finnes remoued from 
 thee; What (hould come to vs vnder condemnati- 
 on, more pleafant then this word of pardon?\Vhat 
 can we belecuers receiue more gladly, then this 
 generall acquittance of all our finnes? 
 Vfi 2. This muft make vs feare the Lord^Thereis mer- 
 
 cy with God, that he may be feared, mercy reach- 
 ing to forgiuenefle the word fignifieth.For a Trai- 
 tour once pardoned in treafon, to be found a 
 
 lecond 
 
Ve*.7. 
 
 Ephcfiam)Chay*i. 
 
 *99 
 
 fecond timeinconfpiracie,how vnthankcfull, how 
 intolerable ? So with vs, 6cc. 
 
 Seeing we get this remiffion in Chrift his bloud, 
 l«t vs lay it vp and keepe it carefully. We keepe 
 all things which teitifie our dilcharge from debts * 
 Let vs lay vp this by faich in our hearts, eucn this 
 pardon in Chrift his bloud, which our God gmeth 
 vs : It is a bleffed thing to exercife faith in the pro- 
 mifeand feales which we haue receiued. Many 
 meafuringthemfeluesinGods fauour by feelings, 
 when thefefaile,cal! all in queflion ; Many feeking 
 comfort no further then the fmart of terrours 
 driucthem, and then giuing ouer, at length are 
 diflreffed with their old feares and doubtings * for 
 wounds cuer-haftily skinned, will breake forth a 
 frefti ; But not a few, neuer excrcifing their fenfes 
 in apprehending this benefit, and (6 in carefull 
 laying it vp, they caufe God to hide that comfor- 
 table experience of it, to the end they may feeke 
 it vp and keepe it, receiuing it more carefully 5 as if 
 one looke looftly to Plate,we will lay a pcece a fide 
 for a while, and make one tfvnke his negligence 
 hath loft it, that thus wee may teach him to 
 keepe it more carefully when it is returned. 
 
 Let vsmaintaineour fpirituall liberty, in which 
 Chrift hath fet vs,hating thefe lying vanities,which 
 would make the grace of God not to forgiue, but 
 to change a greater punifhment into a leiTer. In 
 outward mac;ers, wee will (land forthevtmoft of 
 our liberty, not fufferinga word of our Charters 
 to be reftrained, and fhali webeare it, that when 
 Godgiueth vs in Chrift a pardon ofali ourfinne?, 
 
 men 
 
 *f'3. 
 
 tf'4. 
 
too 
 
 Ephefiansy Chap. 
 
 Ver.7. 
 
 <Do&. 
 
 OUeSL 
 
 men ftiould limit k, to fknes before Baptifme, of 
 finncs in regard of chcir eternall punifhment ?In 
 humane matters, we hold that ciaufes which are 
 in fauour to vs , are to be cenfured in the amplcft 
 manner which they may beare with probability. 
 
 Obferue laftly, in this feauenth <verfe % from 
 whence it is that God giueth vs pardon of finne, 
 euen from his rich grace : This made the Saints in 
 the old Teftament nyeto Gods manifold & tender 
 mercies, and feelein them remiffion of finne. See, 
 Exo.tf. Iehouah,graciof^ y merafull % rich in kindenejfc, 
 forgiuingfinne and iniquities : As if the riches of his 
 grace were in this aft aboue all others manifeft. 
 772.43. For my ownefake doe I fut Awty thy finnc^not 
 for your fake, but for ?ny ownename fnke, mil /purge 
 you,andwa/h you from your Jins> Oyou boufe ofjfrael, 
 Ezech.^d. We fee that giuing benefits, chough it 
 commeth from kindenefle, yet it doth not any 
 thing (b much teftifie the clemency and kindenefle 
 ofournatures.as the bearing and paffing injuries 
 which doe highly prouoke vs $ this then is the fruit 
 of Gods raoft rich grace : Indeede nothing but 
 grace can forgiue, forgiueneffe being a free par- 
 doning of fbme offence, without taking any re- 
 uengeorfatisfaftion. I cannot forgiue that fault, 
 for which I take my reuenge, or fomething which 
 doth counteruaile the iniury offered; Iuftice may 
 ceafereuenge, but cannot forgiue. But how can 
 God out of his rich grace forgiue our finnes, when 
 he doth not forgiue them, but vpon the blood of 
 his Sonne fhed for vs, as a ranfbme or redempti- 
 on i That which wee get vpoa a ranfome tendred, 
 
 that 
 
VeR7» 
 
 Ephejians ,Chap. 
 
 tci 
 
 that is from iuftice due to vs, not from free grace 
 giuen vs. 
 
 Many limit this ftntcncc thus; That we receiue 
 on aranfime which our felues tender, that is due, 
 not on a ranfomc which is giuen vs out of grace ; 
 but this feemeth not to anfwere the difficukie : for 
 what I purchafe with money ncuer fo mercifully 
 beftowed on me, is mine in iuftice, though the 
 naony were not mine till mercy did furnifh me with 
 it : A price of redemption, Ergo^ muft be conli- 
 dercd two waies. 1 .As a thing demanded of iuftice, 
 that (he may in Hew doe forne thing vpon it; thus 
 Chrifts bloud was no ranfome; For iuftice did not 
 call him to this mediatour-like, and prieftly office, 
 nor bid him lay downe his life. 2. It muft be 
 confideredas a thing prouided and inioyned by 
 mercy, that by it, as by a meane,mercy may doe 
 fbmething iuftly, which otherwise (be might not; 
 and fuch a ranfome is Chrift his b!oud, and Ereo, 
 doth excellently accord with free grace, and the 
 workc of grace in euery thing.0&.But when Chrift 
 his obedience is fuch as ceafeth iuftice, how can 
 God out of grace releafe to this obedience that 
 punifhmentoflinne, from which now iuftice in 
 regard of it hath ccafed \ K^dnfw. Becaufe the obe- 
 dience of the Sonneis due to the Father, and may 
 be required from the Sonne of duety , to be re war- 
 ded at his pleafure: If my Sonne doe that at my 
 commandjVpon which I can demand ten (hillings, 
 I who haue the right of my Sonne and his worke, 
 may take the whole,andyet giue him of grace what 
 I pleafe. 
 
 It 
 
 Zt(p. 
 
 It is Gods mo < 
 ney, but not 
 giuen to buy 
 with from 
 iuftice. 
 
2,0 1 
 
 Vfel. 
 
 Bphefians^Cha^ 1 ' V ER -7 
 
 Vf»*. 
 
 It doth confute the former dreame; that which 
 the riches of grace doth, is full and perfeft, noim- 
 nerfeft forgiuing. Should the King impruon a I 
 man, when he might hang him, it were not an a^l 
 of mercy pardoning, but an aft of luftice tempered , 
 with mercy, obi. But (fay they; ; punifhment abi- \ 
 deth tothofewhom God forgiueth out of his 
 mercy w DmiM Aofe for whom Mofts prayed 
 that God would forgiue them.according to his rich 
 mercy, x^nfw. It doth fo; butitfo abideth, that 
 all omit of finne to God ward is taken out of itj 
 as ids in the hanging due to a murtherer, who 
 heard before cime of execution, is , conuerted and , 
 Baptized; in which cafe, if the abid.ng of the pu- 
 nilhment doe not let but forgiuendTe may be 
 full and free, why mould the remaining of >- 
 nithment argue in the other a partiall remifhon 
 
 fondly .this doth let vs fee what thanUulnes 
 wc owe to God. Should one forgiue vs fome great 
 debt, or (hould one paffe by fome provocations at 
 our handr.fuil of indignity &Dmi did at S heme* 
 fometimes.how would we tell of their lone, and fet 
 it forth ? But what indignities haue we offered our 
 God I what debt ftand wee in to him > the greateft 
 ; debt ofa thoufand talents : O then we (hould loue 
 much.be 01 uet thankfulHThe want of this maketh 
 God fometime hide the fenfe of forgiueneffe from 
 vs- cuenas when plenty maketh his bleffings no 
 dainties, he doth take them from vs , that wee may 
 | feeke after them , and learne to emoy them with 
 i greater thankefulnefle. ^.^ 
 
Ver.8. EpbefianSyChip.i. 
 
 t 
 
 LO} 
 
 Thirdly, tec vs like children imitate him,forgicK> j 
 ing each the othcr,as heforChrift his fake hath for- 
 giuenvs. But of this hereafter. 
 , Now he commech to the fecond benefit; which 
 feemeth heere annexed, not Co much to begin a fe- 
 cond branch of his enumeration , as to make v$ 
 conceiue aright of the order in which wee come to I 
 receiue remiliion from grace, a*&. topreucnt vs 
 that wee may not thioke that-in the firft place for- 
 giuencs is bellowed, becaufc that was firft named , 
 but that we receiue pardon from grace, when now 
 that rich grace of God abounded toward vs in gi- 
 uing vs wifedome and vndcrftanding* Thus I con- 
 ceiue the coherence. Now the points which areto 
 be marked in this matter are thefe: Firft,the abun- 
 dant Grace of God y the principall caufe of it. Sc-I 
 condly the Perfons , to l*vs) who haue found in I 
 him remiffion of finne. Thirdly , the benefits in 
 which this rich grace had formerly abounded, in 
 Wifidome mi amder Handing-, and thefe are in the 
 S.'verfe. Fourthly, the manner of working thvfe | 
 benefits, vte* thereuelation ofche my ft cry of his j 
 will , which is amplified partly from the efficient j 
 caufe thereof, Gods free pleafure, and this is tw\p. 
 partly from the ends, <verf* i o. 
 
 To returnevnto the eight verfe. Before we can ve; >e.& 
 confider the do&rines , it is fit to open the true j 
 meaning of it : Our bookes read , by which grace he 
 abounded towards vsjn wijedorne^ As if this were the j 
 fenfej by which Grace hee did abundantly giue vs j 
 all wifedome, but this is not the meaning: For J 
 aboundance is not to be adioyned to the grace be- 
 flowed, 
 
xo4 
 
 EpbejianSjChvp.i. Ver.8. 
 
 Tlie Scripture 
 placeth VVifc- 
 dome, not in 
 knowing one- 
 ly, but in do- 
 ing , Let him 
 W;o i>s toifs , 
 fostv it in conm 
 uerfation: him 
 that htareth my 
 words and doth 
 thmjl'kfnhim 
 to 4 wa/c buil- 
 der. 
 
 [flowed, but to Gods Grace beftowingrthe a- 
 
 | boundant meafore of the gifts is fufiBciently 
 
 j (hewed by the note of quantity, all wifedome j 
 
 j and the phrafe doth not lignifie by which, but 
 
 \ in, or with which ; for heere is no particle to inti- 
 
 | mate any fuch thing. The fecond cafe noting the 
 
 matter, fiibied, wherein God is hcere (aid to haue 
 
 abounded, the truth is,as when we fay fuch an one 
 
 is aboundant to me in his Ioue, our meaning is,the 
 
 loueoffuch a one was aboundant toward mee ; Co 
 
 when he faith , God hath abounded towards vs in 
 
 Grace, or with Grace, his meaning is the Grace of 
 
 God had beene abundant toward vs ; towards vs 
 
 who haue in him remiffion of (innes. 
 
 In wife dome and wdcrjianding. ] Thefe muft 
 further be opened ijvfedomeis put fometime ge- 
 neral ly^thus S. lames , chap. 3. vfeth it for a gift oi 
 the minde,giuen vs from aboue* which teacheth vs 
 to know,and inclincth vs to do that which is good, 
 and feruing to fome good purpofe. It is taken 
 moreftri&ly , and then fbmetime it fignifieth the 
 doftrine of wifedome, the dodrine of Chrift cruci- 
 fied 5 fometime the Grace by which wc know and 
 bclieueon Chrift to (aluation , euen as faith is put 
 ^ fbmetime for the Doftrineof faith j fometime for 
 (the grace and exercife of it , as now it a&ually be- 
 jlieueth, 1 Com. The Doftrine of Chrift crucified, 
 Jit is called the wifedome of God ; predeftinated to 
 our glory, fb in the firft it is called the wifedome of 
 God^now if the doftrin of knowing & belieuing on 
 Chrift be wifdome,needs muft the Grace by which 
 we know and reft on him be wifdome.making wife 
 
 to 
 
Ver.S. Ephe^ariSyCh^.i. 
 
 105 
 
 to fa!uation:this I cake to be principally intended,iQ 
 noc foly.Vnderftanding is light fupernatural of the 
 minde,whcreby itconceiueththc meaningofGod, 
 in his word and workes, and pierceth into the na- 
 ture of the things of God , of things fpirituall. As 
 wiftdome is oppofed to foolifhnes,fo vnderfland- 
 ing to dulnes , and to the fuperficiall ouerture or 
 childifh (hallownes of knowledgerBc not children 
 in vnderftanding, but in malicioufneflta The old , 
 whichboafted themfclues of knowlegc in the Law, 
 becaufe they did abide in the Letter,and not go to 
 the inward meaning ot it , the Apoftle faith they 
 did not vndcrftand the things they did fpeake oh 
 Ifraell knew what God had done, yet not percei- 
 uing the end to which his great workes tended, (b 
 as to follow and to cleaue to it, they are (aid not to' 
 haue an vnderflanding heart. Knowledge is a gift 
 ofthe minde, which pcrceiueth the truth and felH 
 hood which is in thingsjit is oppofed to ignorance: 
 Thefe two former words anCwcretoCbeckmah and \ 
 Bmah.ov Tcbunab % which in the Hebrew are of like 
 importancejfor that note ofquantity (all) wifdom, 
 it doth fignifie a rich mefure in thefe things,not ab « 
 fblute perfe&ion : who enrickedyoumth all fpeech, 
 all knowledge^ i Cor. I . The fummc briefly. 
 
 Wee haue found redemption in Chrift , 
 through his rich grace, which he had aboun- 
 dantly (hewed vs> in as much as he hath giuen 
 vs wifedome, whereby wee know and reft on 
 Chrifts faluation ; and vnderftanding, which 
 maketh vs fee into the things of God,yea both 
 of them in plentifull meafure. 
 
 In 
 
io6 
 
 Ephefians yCha^.i. Ver.8. 
 
 In which words marke 3 . things. 1 . That God 
 
 giuetb pardon oF iins to none,towhom he hath not 
 
 firft giuen wifedome and vnderftanding^Heedoth 
 
 quit none from finnc in Chrift, whom he hath not 
 
 taught toknovv & belieueon his"Ghrift,i Or.1.31 
 
 God doth make Chrift an author of righteoufnci 
 
 to none,to whom he is not firft wifedome, that is 
 
 who do not firft receiue the gift of wifdome fron 
 
 Chrift. Acts 26, Paul is fent to bring men fron 
 
 darkeneffe to light , that fo being brought to bi 
 
 lightjthat is,to haue wifedome and vnderftanding 
 
 they may receiue remiffion of (innes , and inheri 
 
 tance with Saints. Wee muft iearne from the Fa 
 
 ther, that is , wee muit be made to vnderftand be 
 
 fore wee can come to Chrift ; My fcrmnt by hi 
 
 knowledge /ball bring many to remifiwn effinne, jha\ 
 
 iujiifie many. Looke as it was in the Type of Chrifl 
 
 none were healed by that brazen ierpent, who di< 
 
 not firft behold it ; Co heere,if we be not taught c 
 
 God to fee that Chrift crucified , made a curfe 
 
 the CrofTefor vs , we cannot be healed of finn< 
 
 wherewith that old Serpent hath ftung vs. Whic 
 
 is to be marked of them who pi efume forgiuenefl 
 
 of finnc in Chrift, and yet haue no wifedome, n 
 
 vnderftanding in the things of God : Wheres 
 
 Chrift will be auenged on all , who know nc 
 
 God ^ Whereas God faith^ hath no delight tn a pet 
 
 pleofno<vnderftandwg ; nay, that heis angry wit 
 
 them to deftroy them. There is nofignefofean 
 
 foil as to Hue, efpecially where meanes of the wor 
 
 are, without this vnderftanding ; for it is ate 
 
 kea that the God of the world hath pow^ 
 
 ou< 
 
Y f ER.£. EpbefianSj Chap. i. 
 
 ouer fuch, to keepe them b:indfo!ded,to their end- f 
 
 Jeile perdition ; euen .is in the body > the eye which j 
 
 .feftiil blinde after the moiHoueraigne eye-faluej 
 
 j applied,ic is a fhrewd preemption itisirrecoucra-' 
 
 j bly blinde, and altogether helpleflc. 
 
 The fecond thing to be obferued is , that true 
 : vri/edome and vuderftanding are gifts of Gods 
 I Grace in Cbrift I-fus. We receiue fuch wifedome < 
 j from the firft man as did now remain with him af-i 
 j ter fin,but this was no true wifdome,btit rather an j 
 ! earthly,fenfual,6cdiuelli(h witdotntitbac w lfdome j 
 therefore which is heauenly, making u ife to ialua- 
 tion,muft be from the (econd Adam , who is the 
 Lord from heaucn:Euen asreafonable vnderftan- 
 ding is beyond the compaffe of that knowledge 
 which the beafts haue by kinde, (b is this vnder- 
 ftanding farrc beyond the reach of all that wife- 
 dome left in corrupted Nature. To cleere this 
 point, obferuc thefe two things. Firft, that it is 
 freely befto wed on vs.Secondly.chat it is a benefit, 
 then which we receiue none of greater vfe. Were 
 it neuer fo good a thing , yet if I did purchafe it 
 mentoriouily,it were no grace to me$ were it neuer 
 fo freely giucn me,were it of no vfe no waies to me, 
 it could aet be a fauor^much lefle a thing giuen me 
 in riches of Grace ; for that which is a gift of rich 
 Grace, muft come freely from the donour, and be 
 greatly to th* good of the donatory or receiucr ; 
 Now how freely wchauc this wifedome, wee all 
 know ; it is beftowed on vs when all we are at en- 
 mitie againft it, yea counteth it fooliihnefle : How 
 behoofuil it is for vs,we may cafily kno w,when the 
 
 P fight 
 
 107 j 
 
 Z>*#. z. 
 
 J 
 
I zo8 
 
 Epbefiansy Chap. 
 
 i. 
 
 V'ER.8. 
 
 Vfei< 
 
 Vf**> 
 
 fight of the body is Co precious a fenfe , when the 
 reafbn which wehaueasciuiilmen, is fo benefici- 
 all, that a man were no man did he want itjfor this 
 doth lift him aboue the order of thofe inferiour 
 creatures , how can it be but this wifedome and 
 light muft needs be precious , by which wee fee 
 Gocl, Chrift, thofe things within the vayle, kept 
 intheheauensfor vs, by which we areaboueour 
 fclues,and all this world,tohaue communion with 
 God,Chnft, Angels,fpirits perfe&ed, which raaketh 
 vsfarre higher aboue rhefta:e of natural man,then 
 naturall man is aboue the beaft I Now then it be- 
 ing freely giuen , and a thing of all others moft 
 behoofefulI,it muft needs be a gift of the rich grace 
 of God. 
 
 What thankefulneffe then doe we owe to God, 
 who hath vifited vs with fo precious a bleffing* 
 Should wee be through phrenzie out of our right 
 mindes a moneth or two, Oh how gratioufly 
 would wee thinke God dealt with vs, to reftore vs 
 againe to our right fen fes,as we vfe to fpeake? But 
 for him, when nowwehad.rhroughfinne caft our 
 felues into all tolly , and fpirituall lunacy, for him 
 then to vifit vs, & by his almighty power to bring 
 vs to the vnderftanding of the wife,it is fuch a b!ef- 
 fing, for which hee cannot be fufficiently praifed ; 
 Letvspraifehimforhisgoodnes, and praife him 
 for his faithfulneffe j for face did promifethat the 
 harts of the foohfh (hould be made wife.that thofe 
 who did erre in heart (hould vnderftand , and loe 
 he hath performed it to vs. 
 
 We muft cake knowledge what we are by nature, j 
 
 men I 
 
Ver.8. EphefianS)C\\SLip.t. ^ 2.09 
 
 jmen empty of true vnderftandtng. Did wifedome ; 
 jcoffrshom nature, and grow out of the earth , it 
 iwere nor a gift of Grace in Chnft Iefu^ ; No, the I 
 Princci of this worlds wifedome , fuch who haue 
 fecmsdeoranfacke all the creatures, from the high- 
 er IHrrc to the lo weft mineral! within the boweis , 
 ofthecarth,euenthefeareasdeuoyd of true wife- , 
 dorae,astheAfle~coltsofthe wilderneffe Men are 
 ouc of their right mindes till they come by faith 
 and repentance to God in Chrift Iefus: Whit cm 
 the foolifhnefTe of foliy worke, which is in men j 
 ! while they are conuerted? Folly maketh a man j 
 know nothing of thefe ciuill things; a foole cannot 
 ; tell how many twife two are; and what doth a na- 
 { turall man know of his eftate by nature , of Gods 
 Gracein ChriftiHce knoweth not, nay hec cannot 
 know the things of God; for heecounteth them j 
 foolifhnelTe. Secondly, a foole is vnteachable, not 
 more vnlearned,then vnteachable, Pnw. 2 j.9. Per- j 
 fwade him,fmileon him,chafc at him, nothing will ! 
 enter: (bnaturall men; let God from heauen,and! 
 Chrift by his embafladors befeech them to be re- 1 
 conciled to God ; let God threaten them withj 
 the eternall curfe of his heauy wrath , nothing will 
 lincke into them. Thirdly , a foole iudgeth not: 
 aright of that ciuill end to which his lite (hould 
 j feruc. Wife ciuill men know that they Hue for the 
 j good of their Country, and their own priuate;but * 
 ; a foole wanteth this wifedome. And what doe all } 
 J natural] menJThey fee not what is the laft end, at j 
 ' which all their life {foouid aime, as at a marke wx>* , 
 that through faith and obedience they may come 
 
 Pa to 
 
 — J 
 
MO 
 
 EphefianSy Chap, u Ve *.p, 
 
 Dotf.j, 
 
 to Hue bldTed euerSaftingiy with God. As a foole 
 iudgethnot of the end to which hee liueth , fo hee 
 maketh no prouifion of mcanes which tend to the 
 good of other, or himfelfe $ and yet feeketh after a 
 common-wealth of babies, fuch as are his dagger, 
 choller,cap,6cc. for thefe are as good to him as the 
 Tower of London ^ So it is with naturall men,they 
 gather «i heapc oftranfitory things, but lay vp no 
 treafure in heauen, which might Hand them in head 
 for afterward. Againe, though fooles are thus 
 ppore and miferable , yet they thinke themfelues 
 to haue all the wit , and haue no fenfe of all their 
 mifery; for the eye of reafbn is out, with which it 
 fhould be difcerned : Thus it is with naturall men, 
 they thinke they know what they haue to do, they 
 feele no want of Grace , they fee not their mifery 
 which is come on them through finne. To reckon 
 vp particulars in this kinde, would be too tedious : 
 Wherefore let vs labour to fee our felues fooles, 
 that we may be made wife. It is a figne-fome beam 
 of heauenly wifedome hath (hined into the fbule,, 
 which now findeth it felfe empty of true fauing 
 Wifedome. 
 
 The third and laft thing is , that God doth giue 
 vnderftanding& wifdome plentifully to vs whofc 
 finnes he forgiueth } This phrafe is often vfed , all. 
 knowledge \ Rom.x^.i^ I Cor. 13. Col a. So lames 
 counteth it all toy., and it feemeth to note a kind of 
 fulnefTeandrichmeafure in the things to which it 
 is adioyned, fee Colof. 1 .9. and 1 Cor a . and fo God 
 doth giue vs plentifully thefe things , Wifedome , 
 Life, Regeneration 5 he (heddeth andgiueth them j 
 
 abun- ; 
 
y BR.8. Epbefiansy Ghap.w 
 
 MI 
 
 abundantly, lam. i. 7*f .3. This God did foretell, 
 that a fter his (Thrift manifefted,the earth (hould be 
 filled with hi* knowledgebase would poureout 
 his fpirit, not giuc it by drops, but plentifully : E- 
 uenas gracious Kings and Princes on earth, will 
 not onely giue things which are good, but will be- 
 ftow them in fuch meafure as may fet out their 
 prince-like bounty ; fo it is with our God. 
 
 Now for the further vnderftanding of this point, 
 we who beleeue,raay be (aid to haue all wifedomei 
 1. In regard of the excellency, 2. In regard of the 
 quantity. For the firft,when a man hath one thing 
 fo good.that it ferueth him inftead of a!l,as if a man 
 hath Gold, Siluer inough, we fay hee hath euery 
 thing, becauie he hath that which ferueth him for 
 euery purpofe :So though this wifedome is not for 
 kinde,all wifedome , yet being (b excellent that it 
 ferueth vs to all purpofes,it may be called (all) wif- 
 dome. But here is a further thing to be concerned, 
 cuen in regard of the quantity ofit.-Now it cannot 
 be (aid (all) in regard that it is abfblutely full and 
 perf eft for degree \for we how in fart onely >\t muft 
 belaid fo then comparatiuely onely : Now it may 
 be faid {all) wifedome, thus in a double re(pe& ; 
 Firft, in companion of that meafure which was 
 giucn the beleeuing lew i and thus euery faithfull 
 Chriftian may be faid to haue all wifedome giuen 
 him : It is a great fpeech that the leaft in the king- 
 dome of God (hall be greater then lohnBaptifl : for 
 lookeas wee who now are vp after the dawning of 
 the day, and rifing of the Sun,haue far more light, 
 then fuch who are in the night ; thus it was with 
 i Pi the 
 
 ■ ■ ■■ ..... ■ i... m g H M il ii 1 ■■ 
 
ill 
 
 Epbefans 7 Ghap. i . V £ R.8 
 
 Vfcu 
 
 fthelew,hehadthe Starre ofProphefie, as in a 
 I darke night * wehauetheSunneofrighteoufndTe 
 now rtfen ouer vs,and £r?*, our light is farre grea* 
 ter then theirs. Secondly, Chriftians may be faid 
 to haue receiued {all) knowledge,in regard of thofe 
 who are more imperfect ^ as there are fome Chri- 
 ftians more carnal], weake, then others, fb more 
 ignorant alfo. For as this earthly vnderftanding 
 is not in that degree in a childe or yong man, as it 
 is in an aged : So when there are babes,young men, 
 old men in Chrift, there is a meafure in wifedome 
 anfwerable to thefeages, as it were in Chrift ; but 
 Saint iWherefeemethtofet this downe, foas it 
 may admit a common application, rather then o- 
 therwife. 
 
 Seeing then that God doth giue wifedome plen- 
 tifully to ali, to whom he giueth pardon of finne ; 
 how fearefull is their eflate, whoeuen feeme to flie 
 from knowledge? Some thin ke it a dangerous 
 thing to know much* they will liue without fa- 
 uing light, rather then difquict their fleepe ; fome 
 hope ifthey be but baptized, and can their praiers, 
 Creede, and that men muft loue God aboue all, 
 their neighbours as themfeiues, they thinke they 
 knowinough, and who can teach them more I 
 Nay, euen in thefe dayes of light, fome will fpeake 
 as ifthey would bring people to the old implicite 
 faith : Some are fo without vnderftanding, that if 
 youaske them any common queftion, they are 
 ready to put it off, they are ml booke learned : aske 
 themareafbnofthatthcy doe, they haue nothing 
 but a childilb imitation, they fee others dtefo ; they 
 
 put 
 
Ver.8. Epbefians^tap.i. 2,13 
 
 put off vnderftanding more fully, as if it were a 
 thing appropriated to our coate. Sufpeft your 
 felues. While the darkeneffe of night abidcth, who 
 will thinke the Sunne is rifen I and how can the 
 Sunne ofrighteoufneffe be rifen in thy heart, who 
 ftill doft reraamein (6 great darkeneffe I Some cry 
 out againft much knowledge, they fay, men liued 
 better when leffc was knownc ; as if they would 
 fet that on foote agawe, that ignorance it the mother 1 
 ^^tawjorwereofthemindej that men might 
 haue too much of their heauenly fathers bleffing. 
 Finally, fuch as vpbraid Chriftians, counting it 
 pride in them to take vpon them knowledge in the 
 Scriptures, or ludgement in the particularities of 
 diuinitie. 
 
 Let vs feeke to God for wifedome, feeing hee 
 will giue plentifully, euen that annointing which 
 (hall teach vs all neceffary things ; As God hath 
 not fet any certaine degree of fan&ification, wfcicfa 
 fhall ferue vs for faluation ; fb he hath not ftintcd 
 vs to any certaine degree of knowledgcbut would 
 haue vs feeke to be fiiied with all knowledge and 
 wifedome, as he would haue vs ftriue to perfection 
 of holines : Wherefore though we fee but things,as 
 the blindeman did when now he was reftored, yet 
 we neede not be difmaied while wee ftriue to make 
 proceeding. We take great paines to get the know- 
 ledge of earthly things,and we efteeme it as a great 
 benefit to haue infight into earthly matters,wbich 
 belong to our eftaces ; but what is it to haue this 
 vnderfhnding in the things which concerne our 
 heauenly condition? the raeher let vs feeke,becaufe 
 
 P 4 God 
 
 Vfiu 
 
2,14 
 
 EpbefianSyGhxp. 
 
 Ver.?. 
 
 Vfi* 
 
 V£RSE£. 
 
 God will hcarevs gracioufly. Hee whoanfwercd 
 jW*;w*Jeekingpoliticke wifedome, and granted 
 him abone all he did thinkc and aske ; what would 
 he doc to vs, were our hearts fet to beg heauenly 
 vndcrftanding \ 
 
 This muft comfort vs, who haue receiued our 
 part in this heauenly wifedome. Commonly the 
 moft Chriftians are counted good men god wot, 
 but fimple (bules,of no partsrthe wifedome of God 
 is folly with the world;it is like the waters of shiUh, 
 which becaufe it giueth not the loud report, like 
 thefe humane wi(doms,itis not in requcft with men 
 of carnall Judgement. Let this weakenefle be farre 
 from vs. This wifedome maketh the face tofiiine, 
 is able to fatisfie the fbule, 1 care te knm nothings 
 but ckrift) and him crucified^ yea, to faue the fbule 
 eternally, bringing it to endleflc glory. Such who 
 haue the wifedome to get honours and treafure 
 here on earth, they laugh at all learning befides, 
 in comparifbn of this, counting that skill folly, 
 which a man may haue and yet goe bare-foote. 
 But how truely may we deeme all that wifedome 
 folly, which a man may haue, and yet loofe his 
 ownefoule? 
 
 Hauing difpatched the three circumftances, 
 which were included in the former verfe, we come 
 now vnto the fourth in this r^,namely,the man- 
 ner of working this wifedome in vs,in thefe wordsj 
 Hauing opened vnto <vs the my fiery of his will.'] 
 Which is amplified, i .By thecaufe, Q$dsgo$d flea- 
 fur e 7 the freedome whereof is argued in the words 
 following ; which hepurpofed in himfelfe , not con- 
 ,.' fideringf 
 
V E R.?» Ephtfians&hap.tii j %i^ 
 
 fidering any thing in vs which might moue him 
 vntoit. Here is nothing ncedeth explication, vi> 
 lcfTethofe words $ the myfiery of his ml. Which 
 phrafe dorh note out the hidden wifedome, which 
 the pleafiire of his will ordained to our glory, and 
 is for matter all one with the word of truths the Go- 
 fpell offduation, verfe i 3 . The fumme is. 
 
 Which fo rtch benefits of wifedome and <vn- 
 dcrflanding he did workein vs, when now he hid 
 opened <vntovs that feeret wifedome which his 
 will had ordained , to our glory ; that Go^eH 
 off&lnation, which he did out of his graciom flea- 
 jnr e, which withinhimf elf ejnot looking at any thing 
 drttf, hefurfofidtoward <vs. 
 Obferue nrft \ God worketh fauing wifedome 
 in none, to whom he operieth not the do&rine of 
 wifedome, the Gofpell of faluation : As God did 
 promife that the hearts of the foolith fhould vn- 
 derftand $ fb like wife he did promife, that all of vs 
 fhould be taught of him : Andlooke as the pre- 
 cepts of Graramer, and doftrine of Logicke,muft 
 bemadeknowne and opened vnto vs, before we 
 can get the Art or wifedome of Grammer and Lo- 
 gicke i fb it is, we muft haue vnfblded the do&rine 
 of Gods fauing wifedome, before wee can haue 
 wrought in vs the diuine qualitieof this wifdome, 
 which commeth from aboue. For further vnder- 
 ftandingj it is fit to confider what things this o* 
 pening of the Gofpell comprehendeth in it,or how 
 God doth open this fauing wifdome to vs. i.Out- 
 wardly, by propounding the do&rine of it vnto 
 «ur eares, which he doth by his Miniflers : for this 
 
 caufe 
 
 D*tf. 
 
zi6 
 
 EpbefianS)Qhap. 
 
 i. 
 
 caufeMiniikrsarecalledfuch as teach othersiawif 
 dome,CV/ .z.che cnd.Sucb as fee >de with wij dome and 
 <vnderJlandmg,ler*Smh a4 make Wife 7 wit i$,Dan. 12. 
 3. For though it be read, wife, the word hath an 
 acliue figmficacion, andimporteth to make wife, 
 or bring to wifedome , as the next word doth not 
 fignifie iuft mew, but fuch as turnc others to righ- 
 teoufnefle. Euenasin great Schooles,there are in- 
 feriour Vfhers, as well as the principall Matter i Co I 
 it is here : It pleafeth God by mans outward mini- 
 ftery,to open the eyts of the minde.and bring from 
 darkeneffe to ligfrt 5 but mans teaching, which go- 
 eth but to the eare, cannot doe this matter. Wee 
 muft therefore confider God fpeaking within 
 theminde,by holding out fome (uch light, and 
 caufing fuch an inward illumination,as doch fpeake 
 things no leffe to the minde, then a word audible 
 doth report them to the eare. This is it which we 
 are faid to heareand karnefrom the father: fnouid 
 not the father fpeake and teach, wee cou'd not 
 heare; neither is it an outward voice, for all that 
 heare this voyce come to Chrift, which is not veri- 
 fied in the other : And this is that Iight a wbich di£- 
 fufingitfelfe through the word wee heare, doth 
 make the things of God vifible to the ioule; Euen 
 asnottheayre alone, but the ayre now inlightned, 
 is the meane by which things are made djfcerne- 
 ableto the bodily eye. 
 
 In the third place, we muft confider that God 
 
 doth together with this illumination, which fpea- 
 
 kcth and prcpoundeth things within the rainde ; 
 
 , he doth I fay, together with it, open the eye of the 
 
 I vnder- 
 
vnderftanding, the care of the deafe heart, to fee 
 and attend vnco it: This is called fometime renew- 
 ing the vnderftanding, gluing light, opening the 
 heart to attend, remouing thevaiie: iror it 1 will 
 fhcvvtoa blindeman anything, it is not enough 
 to propound the obied, and to procure an exter- 
 nall light by which it may be decerned, but I muft 
 reftore the light of the blinde eye before I can 
 flbow it the thing propofed : So it is with vs, who 
 arc fpiritually blinde, before we can haue opened 
 to vs the things of God. 
 
 Thevfeofthisis,firfttorebukefuchwhothinfce Vfe. i 
 they can be wife enough to faue their foules,though 
 they haue none to open to them, to inftruft them 
 in this hidden wifedome of the Gofpell.Blindneffe 
 and bold preemption accompany each other;But 
 deceiue not your felues :Thou who canft not go to 
 aTownetwomyles off, which thou ncuer wenteft 
 to, but thou muft inquire and get fbme guide and 
 direction, canft thou finde the way to heauen ha- 
 uing no guide, no direction I Thou who canft not 
 learnethy ABC. but thou muft haue a Schoole- 
 mafter,why wilt thou imagine thy felfe able with- 
 out helpe of teaching, to learne this high point of 
 wifedcme,which teacheth to Hue happy with God, 
 world without end i 
 
 Let vs attend vpon the Preaching of the Word, ! if* * 
 and the teaching of this wifedome,ascuer we would 
 haue it begunneorincreafed in s^Blejjed are they 
 who waitc at her gates, at the poftes of her doore : A 
 fpeech borrowed from Clyents or Patients, who 
 waits to haueaccefle to their learned CounfelI,and 
 ! to 
 
m \ 
 
 T>otl. 
 
 i Cor.t, 
 
 Pro. 5 < 
 
 
 EphefianS) Ghap. 
 
 Ver.^. 
 
 to the Phy fitians,whofe aduife they feeke for: Yea, 
 let vs (eeke for that inward teaching of God, in 
 whofe light onely we come to fee light. 
 
 Obferue fecondlyj That thedo&rineof ourfal- 
 uation through Chrift is a hidden fecrccie: The A- 
 poftle ca'lleth the do&rine of Chrift crucified,a hid- 
 den wifedome; which the chiefe for wifedome in 
 this world knew not, iTim.^. Without doubt 
 faith the Apoftle, great tithemi(lcryofgodlinttfe : 
 naming after points of doftrine concerning Chrift 
 Iefiis : And needes it muft be fb, for the great vo- 
 lume of the whole creature, hath not one letter or 
 fyllable in it of this wifedome:They rcueale a wife- 
 dome, for in wifedome God made the heauens, 
 and founded the Earth in vnderftanding; but 
 thofe who knew this wifedome beft, learned no- 
 thing of this fauing wifedome in Chrift, 1 Cor* 1+ 
 Againe, there is no fparke of light in nun by na- 
 ture, able to conceiue this fecret ; The wifedome 
 ofthe Law,the light of nature reacheth not, for the 
 light of reafon difcerneth that God is to be loued 
 and honoured$that lam to doe,as I would be done 
 to, and not after that meafure I would not receiue$ 
 But of fauing man kindeloft,by faith on Chrift, 
 and repen tance,there is no light left which can trace 
 any ftep of this do&rine.Thirdly;the kaowledgc it 
 felfe is of that height, that from what time we haue 
 the fpirit which doth teach itj wee cannot in this 
 mortality know it any thing as we fhould, wee fee 
 but in a glade, know but in part, like Children, 
 which know not fully the things they know : Now 
 that which is hid info great meafure from vs,who 
 
 are 
 
I Ver.?. Ej>befians,Chap.i. 
 
 t\y 
 
 are now light in the Lordjho w great a fecret is that | 
 in it fclfe ? I 
 
 But to open this a little further. The Gofpell of 
 faluation may be called a M'iflery\\\ three regards, 
 i . abfolutely, becaufc it is a thing of it fclie with- 
 in the will ofGod, which no creature by it felfeis 
 able to know : If a thing within my minde be fuch, 
 that no creature can know it, further then I make 
 it knowne j none doth know the things in Man, 
 butthefpirit of Man, how great a deepe and fecret 
 is that which is within God himfelfeMhus it ceafed 
 when God did firft reuealc it,but yet a Mijiery (till 
 in regard of the (pare reuelation, and fmall number 
 of thofe to whom it was manifefted* For a thing 
 is not onely hid while I keepe it in my felfe, bat 
 while I (how it onely to fome few perfons more 
 neere me, it is a fecret matter ftill. U the King ac- 
 quaint fome two or three of his moft neere fauo- 
 rites with a fecret, it remaineth hid ftill,and a fecret, 
 in comparifbn of things commonly knowne:Thus 
 was the Gofpell a M/J!ery,when it was made known 
 to the people of the Iewcsonely j but continued 
 no longer a Miflery in this fenfe, when now it was 
 nororioufly published to all nations. Third!y,the 
 wifedomsof the Gofpell,is fli la Mijiery when it is 
 now diuulged,in regard of thofe whofe eyes are not 
 opened to fecit,and their eares boared to attend to 
 it: as newes fo common euery where, that they are 
 nonewes, are ftill fecret to fuch, who being deafe, 
 haue neuer heard of them; thus it is at this day, a 
 hidden riddle to many Chriftians by outward 
 profeffion. 
 
 Now 
 
 ( _ . 
 
 3. 
 
ZiO 
 
 Ffi 
 
 € I, 
 
 t. 
 
 vfn 
 
 EphefianS) Ghap J . V e r^ . : 
 
 Now the Vfe cf ic is,to rebuke the preemption 
 of men,who think* Co of their vndernandin&as if a 
 word were enough for them in theft matters ^ who 
 hope they are not to iearnc this point now : yea, 
 fbme proud (hallow heads, who can find no things 
 in the Scripture eloquent for phrafe , or profound 
 formatter: but this knowledge of Chrift is To hid- 
 den a d.epe, that nothing is to be compared for 
 fecrecy with it in the whole world ; and when hu- 
 mane Arcs are fo abftruie,that we cannot conceiue 
 them without fbme reading &explaningofthem$ 
 how can we findeous this deepe riddle of God , if 
 wc plow not with hsHeyfer ? How can wee vn- 
 derftand the myftery ofhis Word, if we haue not 
 an Interpreter? 
 
 Thismuft moue vs to diligence, and humble 
 
 dependance on God/or the teaching ofvs^wemu ft 
 
 thinkevpon them,communeofthem,netin proud 
 
 bafhfulnefle conceale our ignorance one from the 
 
 other: Aboue all, let vs labour to feeourfeiues 
 
 fooles and dull of heart , that God may make vs 
 
 J wife. Many arc more prone to blame the Preacher 
 
 J as confufed,obfcure, and I know not what,r;uher 
 
 i then rhemfelues j like the woman , which raken 
 
 [ blind* in the night, did blame the curceines as kee- 
 
 j ping the light from her, when the fault was in her 
 
 blindnefle within, not the-curtaine without. 
 
 Thirdly. We fee hence the loue of God,to tell vs 
 
 a fecret, yea, a hidden fecret within his owne will, 
 
 in what can his loue be more teflified llohn 15.15. 
 
 \l caU you friends, for 1 haue '{hewed you what I heard 
 
 from my Father. When God reueaied the fecret of] 
 
 Nebu-\ 
 
Ve R.? . Epbefians-, Chap, i 
 
 ii 
 
 Nebuchadnezzar to Z><w/;/, and Pharaoh his fecret) 
 to lofeph, was it not a mercy, for which they were) 
 thanketul!?fee£>rf».2. and do not we account them 
 to haue found much fauour ? But this is aboue all, 
 to make known his hidden wifedome.which thew- 
 eth vs what things await vs to euerlafting life and 
 death. 
 | Obferue thirdly , that the reafon why God re- 1 Dofi, 
 j uealeth or openeth the Gofpell to any, is his meere j 
 I gracious plcafurc within himfclfe, were it any dif i 
 j positions forefeene in men , then thofe fhould be 
 ; tailed and taught , who were of belt capacity and j 
 ; towardnefle, who were for ciuill carriage moft vn- 1 
 blameab'ejbut not many wife, nor many of great; 
 ; wit, but babes and fimple ones are ca:!ed,yea Pub- 
 licans and Harlots were made know thefe things, 
 when Philolophers and Pharifaicall Guilians were 
 excluded. To fhow it in particulars it is a grace 
 of God to giue his Lawes and Ordinances, Pfalm. 
 1 47. ip, fo it is his meere Grace that they are be- , 
 flowed on any, rather then others : This is fhow-; 
 ed in-giuing them to Ifraeil, who were worfe then 
 Tyre and Spdon, then Niniaeh, then the Nations. / 1 
 doe not fend thee to a Nation ofaflrangc tongue ; they Eiec 3.5, 
 would heare thee : Had thefe things beene done in Tyre 
 ! and Sydon, they -would haue repented : Niniueh repen- 
 \ ted at the preaching oflonah, Loe^a greater then lonah 
 is here. Yea,God is forced euery where to vpbraid 
 thera with ftiffe-neckedneffcja necke of ftee'e^ with 
 hard harts , harts like Adamant* with brazen fore- 
 heads } yea, to call them a gaine-faymg and rebelli- 
 ous people. Euen as his pleaiure carrieth rayne to 
 
 one 
 
2.2,1 
 
 EpkefianS)Ch*p. 
 
 Ver.?. 
 
 rfiv 
 
 one place, and not to another ; (b hce rnaketh his 
 Minutes .drop the word of Wifedome amongft 
 fome, and not amongft other-fome. Matth.io.6. 
 Gh not to the way oft he Samaritans. So Att 1 6. y.Goe 
 not whether thou wteniest y hut wto Macedonia. Now 
 if man3 outward teaching be afforded outer mcere 
 Grace, how much more Gods inward teaching, 
 yea his opening the eye of our minded In truth as 
 noreafoncan be giueii why one mans eyes were 
 opened, one dead man raifed , rather then ail the 
 reft j fo no man can giue a reafon , why theft who 
 now iee and beleeue, (houi'd be made to fee rather/ 
 then others. 
 
 This ferueth to confute thofe who thinke the 
 word to be giuen or deteined^ according to fome 
 thing in them to whom it is giuen, or from whom 
 it isdeteyned in them or their progenitors $ but we 
 haue fhew<& fufficiently>that ic is firll fentamongft 
 any freely, and if it bewkh-hcid from any, it muft 
 be for their owne deferts, o; fome who haue bin 
 before them, parents to them : not tor their owne 
 deferts; for many of the heathen were not fo hard- 
 hearted and impenitent as the tew • and for their 
 parents fault, it could not be with held, vnleiTe we 
 would make particular parents to (land for them- 
 fe-ues and their children ^ whereas to be a Type of 
 Chrift, a publique perfon ftanding for him and his, 
 doth agree to Adam> as a thing appropriated to 
 | him, Ro/n.y Yea, fome thinke that the iff ward tea- 
 ching which doth fo teach that it changeth the 
 mindc, &Jm this teaching I fay is giuen tofuch 
 whom God doth feeas fit to worke with it,und vfe 
 
 to 
 
Ver.ao. Ephe fans-, Chap. i. 
 
 nj 
 
 ro this purpofe j as a Captaine fetteth a man on a 
 horfe whom he doth fee will manage him welhBut 
 this doth prefuppofea connatural! correfponden- 
 ck in corrupc nature, tothcfupernatural! grace of 
 God, and a power in nature to vfe Grace aright, 
 which hath long lince beene condemned as a Pela- 
 yuierrour, from thefe grounds, that wee cannot 
 i >cany thm^ wriich profiLeth to Valuation out of 
 Chrift,that we are not tit to thinkeagood thought. 
 
 Secondly. Let vs acknowledge Gods free grace, jj^ 
 that we hauc theie things opened and reueaied to 
 vs, wee ot meane parts Tor vnderilanding.in com- 
 parison of ot(ur,we who haue been often more vile 
 & viuoufly difpofed then others : Let vs acknow- 
 iedge that he hath opened thefe things,& hid them 
 froTiotbcr,euen becaufe it fo picafed him.Finally, j 
 let vs abor to walke worthy chefe ordinances, to 
 be fruitful! in them, left he fay to vs alco Caperna- 
 um, Woebetotbec\ thouwert lifted to beaucn, but I 
 mil throw thee downe to bell. 
 
 Now fo loweth the tench verfe , which is fome- Verse io. 
 what difficult, and ergo, weemuftdwcllaHttle on 
 the explanation of it. Firft, wee will confxder of 
 the connexion it hath with the former, then of the 
 meaning and parts of it, and fo come to the inftru- ! 
 ftions which it afFordeth : For thedependanceof 
 iton that which goeth beforc,it may fecm brought 
 in either as an explication of thofe words in the 
 verfe before , the mystery of bis WiH , or as an ef- 
 fect intended by fome thing which is m the for- 
 mer verfe reported, The firfct fenfe is to be taken 
 vp after this fort j Godh&tb opened to vs the my fiery 
 
V% 
 
 Epbefiansj Chap.i. V er.io. 
 
 if his ml , out of his gracious plcafarc •, Where I 
 meanc nothing by the tnyftery of his will, but that 
 hemeantinfulneffc oftime to gather to head in 
 Chrift, with thofe things already in heauen, all 
 things in earth, euen a vniuerfall Church,through 
 the face of the earth : this cannot, as Ithinke, 
 be an expofition of thofe former words^For to (ay 
 nothing that the Glofle is harder then the Text j 
 words which are adioyned by way of conftru- 
 ftion , are not commonly fo farre remooued 
 from them they confter, as you may fee in the 7. 
 and 1 3. vcrfes of this Chapter, and all abroad. A- 
 gaine, the Apoftle by other equiualent tcrmes in 
 the 13. verfe doth open what he meaneth by the 
 myftery of Gods will,i/ws. no other thing then the 
 word of truth, and Gofpcll of faluation. Thirdly ? 
 
 that myfterjapade knowne-, did worke in them all 
 wifedomeanlvnderftanding, made them wife in 
 good fuilmeafure to faluation, but the knowledge 
 of this, that God would call and gather to his 
 Chrift, an Vniuerfall Church in earth , is fuch a 
 point,in which men made wife to faluation , were 
 long ignorant, as Ptfrr hirafelfe. Now then if it 
 be no explanation , then mull it depend on the 
 former, as an effeft intended , and flowing from 
 fomeching before mentioned. Now the matters 
 in the verfe precedent , are but two : Firft the re- 
 uealing of the Gofpell to Paul, withfome others* 
 Secondly, the gracious good wili which God did 
 purpofe within hirnfeife, concerning this benefit of 
 opening his hidden fauing wifi«orne to the fonnes 
 
 , of men: Some ioyac it with the former, God did 
 j open 
 
fVfi r.io . Epbefiansy Chap, r . 
 
 I *M 
 
 open to vs Icwcs and Gentiles the Gofpeli , that 
 
 thus hce might in that full time which he had ap- 
 *pointed,gather to all things now in heaucn when 
 •he wrote,all the things in earth al(b,cucn a Church 
 
 vniuerftll : But neither would Ifubfcribe to this 
 /expofition. For firft ittaketh theperfons to whom 
 
 God is (aid tohaue opened the myftery,to be both 
 ! Iewes & G.ntiles, yea Gentiles principally}where- 
 |as PdHlvcrCc 12. fecmeth to appropriate this paf- 
 ; (age of his Epiftle,frorn the 7. verfe,to the 1 5 verfe 
 vnto the Iewes only. Secondly,this taketh that f'ul- 
 neflcof times, to note the fulneffc of that particu- 
 lar fea(bn, wherein God had purpofed to publifli 
 his (auing wifedome to the Gentiles; but the Text 
 hath it not the fulnes ofany certain time, as in Gal. 
 4.3. but the fulnefle of times indefinitely and vni- 
 ucrfilly. Thirdly, the publilhing of the Gofpeli 
 to all Nations, did not gather thofellft fpirits be- 
 fore in hcaeen, but here they are as properly faid 
 to be gathered into Chrid their head, as the 
 things on earth^as when God is (aid to reconcile all 
 things in the bloud of Ghrift, as well the things in 
 heauen, as the things in earth, reconciliation doth 
 as properly agree to the heauenly things, as earth- 
 lie, (b here by proportion* for othcrwife he would 
 haucfaid, that he might gather to all things which 
 were now ioyned to their head in heauen, allthc 
 things in earth alfo. Laftly,a!l in earth,through all 
 times and places were not gathered by that firft 
 publiihing the Gofpeli to lew and Gentile, but 
 all who then were ordayned to life through the 
 whole world: Now thefe are not al abfo!utely,but 
 
 Q^i refpe- 
 
zi6 
 
 EphefianS) Chap. \. Ver.io. 
 
 refpcdiuely in comparifon of that few and ftnall 
 remnant which out of our Nation , Godfometime 
 gleaned. 
 
 It reraaineth then that thefe words come in, as 
 ftiowing the intended effe& which God didayrae 
 at,in his gracious purpofe of opening the hidden 
 fauing wifedome to the ferities of men, tux,, thac 
 thu» he might in the Fulneffeot thofe feafons ) \vhich 
 himfelfe in wifedome fore-appointed , hauc gathe- 
 red to a head in his Chrift , ail things ; both thok 
 who now were,by hauing this reuelation.gathereri 
 in heautn , and all the things which are in earth , 
 through all places and times, to the end of the 
 world. This 1 take to be the trueft cohercnce,both 
 becaufe gathering to a head in Chrift, is the effeft 
 to which God dothdeftinate this gracious purpofe 
 of opening J&e Gofpcll , and alfo for that this pur- 
 pofe oi opening the Gofpelt , outvvardiy and in- 
 wardly, or at lcait inwardly, is extended to euery 
 one,through all ages of the world, who is to be v- 
 nited, as a member, to Chritt the head : fothat 
 no more , nor fewer haue beene 5 are, or £ball be 
 gathered , then thofe whom G d did purpofe to 
 teach in euery generation. Lait y,the words fit no 
 fenfe but this.which to ftiew we mult karch a little 
 the meaning of rhem. 
 
 Firft, touching the time. Secondly , the thing 
 to be done in time. In the time two things muft be 
 opened^ firft, what is meant by {difpenfatien ; ) fe- 
 con&\y s by fulti'fle of tmes.Vtf pen fatten js a word tu- 
 kenfrom Stew rds*and futh.ashaut the Keeping 
 of things in common ,aad are to dif ribute them as 
 
 they 
 
Ver.8. Ephefians, Ghap.i. 
 
 -litj 
 
 they feefit,for fingular perfbns and occafions*. To 
 difpenfc then, is to distribute that lhaucin com- 
 mon, as \i fitting in wifedome,to pcrfbns and occa- 
 fions in particular. 
 
 Now the difpentetion of times, is put by a Meton. 
 of thcadiun&jfor fulnes of times wifely difpen fed. 
 Thefulneffe of times indefinitely, vnuiucrfaliy, 
 noting the confuramation of all thofe feafbns fuc- 
 cefciacly, which God had appointed for the gathc< 
 ring of his children. 
 
 In the thing to be done, raarke the Aftion, that 
 God might gather to ahead inchrifl\ that is the 
 force of the word. Secondly, marke the Obie& of 
 thisa&ion, aH things) that is, all perfbns, who in 
 Gods couofcll belonged, as members making that 
 body whereof (Thrift is head. Thirdly j Note the 
 point as it were in which all arc to be gathered into 
 one, orvnited in Chrift, whim : Hauing propoun- 
 ded theobieft, hedothexplaine them ]>y adiftri- 
 bation taken from the places all things which now 
 are in heaucn with Chrift, glorioufly coaioyned to 
 him j and all who arc in earth, that is, who are in 
 all places, and all times,to be gathered to Chrift in 
 the earth. The fumme of them is thus much. 
 
 God J tddyeu did of en to vs the Gofpeli offal- 
 nation, whtch thing he did according to that his gra- 
 cious f leaf tire, whereby itpleafedhim to open it to 
 aH hischofen, which he fnrpofed freely within him- 
 fclfe, that thus by opening his wit he might in the 
 confummation of all thofe feafont ', which his wife- 
 dome hath dtfpenfed, that he might ( I fay ) hane 
 gathered as it were to a head, aH tlxngs in Chrift y 
 Q3 both 
 
it8 
 
 Epbefansy Chap, i . V £ r. i o . 
 
 Don. i, 
 
 both thofe members who had intlxir times this 
 Mifiery reuealed to them , and are now glonoujly 
 vrntedto him in the heauens : and ail thofe who by 
 meanes oj this revelation, jha& in ail places and 
 through all times, to the end of the w or Id y l?e gathe- 
 red ^vpon earth, as it were to our head w him. 
 Thus we haue to my conceit che moft probable 
 connexion and meaning of thefe words* weehaue 
 ftene the parts alio into which they may be diui- 
 ded : Now it remaincrh that we come to the in- 
 ftru&ions. Firft, when he faith, that in the fulneffe 
 of cimes which God hath difpenfed, God ^will doe 
 thus and thus * obferue hence, that God hath fet 
 feafons wherein hee will accomplifih all his purpo- 
 fedwill, Ecclef.7,. Hee bringethout euery thing 
 beautifull in the feafon of it. As he bringeth things 
 naturall, the Spring, Summer, Autumne, Winter, 
 cuerythingin feafon, fo in all the workes he will 
 doe about his children, whether it be the puniihing 
 of wickedneffefor their fake,thedeliuering his chil- 
 dren from culls, the giuing them benefits, he will 
 bring them all forth in the fit appointedfeafons:Thc 
 Cmanite, when his iniquity is full and ripe, (hall be 
 vifited* ifraell, when 430. yeares expired,flaall be 
 deliuered, Exod. 12.41. When the 70 yeares are 
 expired, Dan.9. Chriit in the fulnefle of time, (hall 
 be exhibited : It cannot be, but that God fhould 
 both appoint times tor euery purpofe, and execute 
 in them the thing that he hath purpofedjTo defigne 
 times is his prerogatiue; as a Mafter of a family 
 hath this power, to fet all times which he will haue 
 this or that bufineffe ;akenin hand, fo Atti 1.7. 
 
 Stcond!y 3 
 
Ver.io. 
 
 Epbefiam,Chaip, 
 
 i. 
 
 "9 
 
 SecoadlyjSuch is his wifdome, that he onely know- 
 eth how to appoint the fitceft feafons for all his 
 workes : as thchufband-man, it is his wifedome or 
 skill in hufbandry, which maketh him know the 
 fitteft feafons for Earing, Sowing, Setting, Graf- 
 ting, and fuch hkc bufineffes. Now looke as mans 
 fidelity doth bindc him, if he hath faid he will doe 
 this or that, at fuch a time , to make his word good, 
 and doe it accordingly : So Gods fidelity doth fo 
 binde him,that he will not but moft faithfully exe- 
 cute all that good he hath purpofed to vs, in the 
 feafons which with himfelfe hee hath difpenfed 
 thereunto. 
 
 The Vfe is, fir ft to reproue our weakenefle,who 
 thiake God often to delay : No, God is not flacke, 
 as men count flacknefTej he doth but waite his fit 
 opportunities, which his wifedome hath prefixed. 
 If the hufbandman do not reape at Midfommer,he 
 is not faid to delay reaping, becaufe it is not time 
 to reape then : So God, who doch neuer flay but 
 till the fit time come, may not be faid to delay : 
 Toourfenfeitfeeraeth otherwife, but wee muft 
 learne to iudge righteous iudgement. How long it 
 is fie for me to purge, and when I muft haue refto- 
 ratiues giucn mee , this the Phyfitian muft pre- 
 fcribe. 
 
 Secondly * We muft learne to waite on God: 
 It is not fit welhould teach him his time, make 
 him be at our call, dance attendance at our wils: 
 Superiours would take it in great fnuffe, that their 
 inferiours fhould offer them this meafure. Againe, 
 wee would not now in Winter haue Midfommer 
 ____________ Qjf weather, 
 
 Vfe I. 
 
 n**. 
 
2,50 
 
 EpbefianSyGhzip. 
 
 Ver.io 
 
 weather ,for it would not be kindely. Thus in the 
 winter-feafbnsofanytryall, wee (houldnot wifh 
 the funJhineof this or that bleffing, before our 
 God doth feeit may be feafonably beftowed, re- 
 membringthat the man who beieeueth, muft not 
 make any prepofterous haft. 
 
 . Obferuefccondiy,that hee faith, the gracious 
 purpofe of opening the Gofpell is, that wee might 
 be gathered. Obferue, That God by opening tc 
 vstheGofpell, doth bring vs to his Qhn%cka. 4 
 He giueth a Paftor & Teacher, who may outward- 
 Jyreuealethefe things* that hee may gather hii 
 Saints, knitting them to their head, and one witl: 
 another: So he gaue the Prieft, Leuite, and Pro- 
 phet to this end. How often, faith Chrift, would j 
 hauegatheredthee y as a hen doth her chickens under he> 
 wing? And ye* would not. Looke as the newes of 1 
 gracious Prince calleth together fubie&s whe 
 were fled vnder tyranny hither and thither : So th< 
 opening tovs of this our King and Sauiour, whe 
 muftfauc vs from finne$ this doth make vs fly< 
 home to hinMs Pigeons vfe to their owne lockers 
 For the better vnderftandingof this point.Firft,w< 
 muft know that by nature we are many waies dif- 
 perfedand feuercd. Secondly, the order in whict 
 we come to be gathered. 
 
 For the firft, wee are difioyned from God oui 
 father^the prodigall is the typeofvs,who was no* 
 wandred from his fathers houfe,and would needes 
 beat his owne hand : By nature all are without 
 God. Secondly, we are fcattered from Chrift, like 
 Sheepe in the valieycs of death , running after 
 
 the 
 
Vsa.io. 
 
 EpbefianSiChap. 
 
 %l\ 
 
 the Wolfe, and Icauing the Shcpheard of our 
 foulcs. Thirdly, we are diuided one from another; 
 a man being by nature a Wolfe to a man, his feete 
 being fwift to fhed bloud, further then God re- 
 ftraineth. 
 
 Now for the order in which wee are gathered. 
 Firft,the opening of the Gofpell doth gather vs 
 into one faith. Secondly, by faith as a fpirituail i!n- 
 newor Nerue, it doth vnite vs with Chrift, ma- 
 king vs to become one perfon with him, as man 
 and wife, in Law, make one perfon. Thirdly, It 
 dath thas vnite vs with God, as a woman marry- 
 ing a mans naturall fbnne, becommeth vpon it 
 daughterinlawtohim,with whofe fbnne ihec is 
 one by marriage : Yea, we are Co much neerer to 
 God, by how much God and Chrift are more 
 neerely vnited, then any naturall fonne can be 
 with his naturall Parent, who cannot haue the 
 felfe fame fingular being his father hath, but one 
 inkindclike vnto hira, and deriued from him. 
 Fourthly ; wee by being gathered to Chrift, are 
 gathered to the whole body of Chrift, to all who 
 exift vnder him, by a kindeof pure fubordination, 
 as Angels are fpirituail generation from him, as it 
 is in all redeemed by him , the Angels hemming 
 mmjiringjpiritsfor wr gwdy and wee rnoftftri&ly 
 knit with all both in hcauen and earth , already in 
 Chrift j not onely that wee are vnder one head 
 with them, but we arc quick ned with one fpirit, 
 and contained together, as the members of a na- 
 turall body, are both contained and quickned by 
 one foule. Nay, wee are gathered to all, who in 
 
 God* 
 

 VfeV 
 
 Prb.$. 
 
 Mit,ii. 
 
 Vfei. 
 
 EpbefianSiChap. 
 
 i. 
 
 Ver.io 
 
 Gods predeftination belong to Chrift : As one 
 borne of this or that man, is notonely lincked with 
 thofe brethren he hath in prefent, but hath a re- 
 fpeft of con(angumitie,to ail that may be begotten 
 of him , fo it is with vs ; from what time Chrift 
 hath brought vs , by a fupernaturallnatiuitie,to be ' 
 borne of him , we haue a refpeft of meere con- 
 iun&ion to all, who are in time to be brought to 
 faith by him. Who can vnfold the fociety which the 
 Gofpell reuealed caufeth I 
 
 The Vfeis, firft to moue vs,that we would con- 
 fider of Gods gracious purpo(e,according to which 
 he reuealeth the doftrine of his Sonne to vs. What 
 doe we it for, but to bring you to Chrift ? Euen 
 as a friend, which goeth bee weene his louer and 
 his loue, fo Chrift fendeth vs with that his minde, 
 that we might winne you to him. It were happi- 
 nefle for a poore woman to be contra&ed to a 
 manvertuous, wealthy, honourable , but what 
 fhall be thy happintiTe, when thou (halt by an vn- 
 fained faith, haue got thy felfe contrafted vnto 
 Chrift?refufe not wifdome fending tor th her maidsj 
 refufe not God, fending out his feruants, and in- 
 uiting you to come and partake in his Sonne 
 Chrift, and all his benefits, toforaiueneffeof fins, 
 and faluation of your foules, kaft you by defpi- 
 fing his grace, moft highly prouoke his indig- 
 nation. 
 
 We fee the vaine flander of the world; who fay, 
 the Gofpeil marreth all fello wlhip: Jndeede it doth 
 breake (bmetime good fellowfhip, falfely fo called j 
 but itbrcedeth and holdeth together all fellowfhip 
 
 chat 
 
VeRJO. 
 
 Epbefiant>Chap.i. 
 
 2-33 
 
 that is good indeede * It bringcth vs to haue fel- 
 lowihip with Chrift the mjdiatour,with God,with 
 Angels, with fpirits of iult men departed, with the 
 predeftinate ones, whofe names are written in hea- 
 uen, with ail in earth, who are bcleeuing members 
 in Chrift : It breaketh company,by reafon of mens 
 corruption, which maketh them, they had rather 
 liuethrals of Sflthan, in their ignorance and Jufts, 
 and cuftornes of ignorance, then fuffer them- 
 felues , yeelding obedience , to be gathered to 
 Chrift. 
 
 Obterue thirdly from hence, that this pleafure 
 of opening the Gofpeli, was propofed for gathe-i 
 ring all things to Chrift their head. Obferue, that 
 whofoeuer haue beene, are, or (hall be gathered to 
 Chrift, they are brought to this by opening the 
 Gofpeli. God did purpofe this grace of opening 
 the Gofpell, not for our fakeoneiy, who are from 
 Chrift to the end of the world, to be brought to 
 him, but for their fakes who were then inheauen 
 when Paul d id write thefe words in hand . There is 
 but one eternal! Gofpell; neuer was there other 
 name made knowne,in which men might be faued, 
 then the name cfclefus Chrift yefter day, to day, & for 
 *0/r,theone1y way of faluation. Abraham faw the 
 day of Chnft,& reioyced ; yea,from Aveft do vvne- 
 ward, it was by faith on that promifed feede that 
 they were accepted. What is the whole redeemed 
 Church? a number called forth by God out of 
 the world, to partake in forgiuenefle of finnc, and 
 life eternail through Chrift. When the whole 
 Church is a multitude of fuch as are called;&Gods 
 
 call 
 
 D<?#.3« 
 
 Gal.i. 
 
2*34 ( 
 
 Ephefiam> Chap. 
 
 Ver.io, 
 
 tyi. 
 
 ffi*. 
 
 Dott.^ 
 
 call is nothing but the inward and outward, or at 
 leaft the inward opening of the Gofpell, to fuch 
 whom he hath predeftinated to faluacion : It can- 
 not be but thatcuery one who is of, or belong- 
 eth to the Churclvnuft haue this wifdorae of God 
 opened to him. 
 
 It is to be obferued, not oaely againft thofe old 
 heretickes, but many deluded foulesia aur times, 
 who are ofminde, that if they follow their confer- 
 ence, and Iiue orderly in any kinde of beliefe, it 
 will feme their turne: But he that folio weth fuch a 
 blinde confeience, will findeourSauioursfpeecb 
 true; if the blinde Uade the blinde, both wiU come 
 into the ditch ; his confeience and he will bothpe- 
 rifli, if he learne not this way of faith and obedi- 
 ence to the Gofpell of Chrift. 
 
 Againe, it muft teach vs to come vnder this or- 
 dinance of God, reuealing his truth; for this is 
 that great dragge , which taketh all fuch good 
 fifti , fuch perfons as belong to thekingdome of 
 hcauen. 
 
 In Cbrift) euen in him.~] Obferue, who it is in 
 whom we are gathered together,as fellow members 
 each with other. Wee are fitly faid to be gathered 
 in Ghrift together,both becaufehe hath abolithed 
 the enmitic twixtGod and vs,and Co remoued that 
 which did difperfc vs. 2. Hee doth call vs, and ef- 
 fectually draw vs home in his time ; euen as Shcp- 
 heards doc their flockes,which are now fcatcered : 
 When 1 am lifted *vpj wiU draw all- y How often would 
 1 haue gathered you f $.in him\ as in the fame point 
 we are all of vs one : Euen as all the families of the 
 
 earth, 
 
Ver.io. Ephejians, Chap. t. 
 
 *>35 
 
 Vfi.V 
 
 earth, in regard of Aitm their firft parent, the 
 common roote and ftocke-of all mankinde,they 
 areallbutone;Or as the Subiects of England, 
 Scotland, Ireland, are in our King vniced, and all 
 made one body politicke, (b it is with the mem- 
 bers of Chrift in heauen and earth $ now being ga- 
 thered vnderChrift their head, they mult needes 
 be gathered one to another, as fellow members in 
 oneandthefeife fame body, Rom, 12. There be- 
 ing not one'y a bond from Chriit to vs, cuen the 
 bond of his fpirir, and from vs to Chrift, cuen our 
 faith, but a bond of loue, the bond of perfection, 
 which doth hold vs one with another. 
 
 Let vsthen topreferueour vnion, walke with 
 ChriJ,andkeepe by him: Eiun asit isin draw- 
 ing a circle with compafTe and lines, from the cir- 
 cumference to the Center, fo it is with vs^the more 
 they come neere the Center, the more they vnke, 
 till they come to the fame point ^ the further they 
 goe from the Center in which they are vnited, the 
 more they run ne out one from the other : fowhen 
 we kcepeto Chrift, the neerer we come to him,the 
 more we vnite $ but when we runne forth into our 
 ownelufts and priuate tuftion, then we are one dif- 
 loyne J from the other. 
 
 Againe, we muft, feeing in Chrift our head wee yr e 2< 
 areioyned,as membe r sof one and the fame body* * 
 therefore we muft be fo affected each to other, as 
 we fee members are : They tnuie not one another, 
 the Foote enuieth not rheEyc,they communicate 
 each vitfrother^ the Month rak^th meate,rhe Sto 
 mack edige Hub, theLiuer raakttn bloud, the Eye 
 
 feeth 
 
t}6 
 
 EpbefiansyGhap.i. Ver.io- 
 
 Dott, 
 
 I feeth,the hand handlech, all for the good of the 
 whole, they will not reuengethemfelues: if going 
 nattily one foote ftrike the other leg or foote,it will 
 not ftrike againe ^ they fo beare the burthen one 
 of another, that their affeftion each to other is not 
 diminifliedj as if the head ake, the body will not 
 carry it,and knocke it here or thereout beared) the 
 infirmitie, doing it the eafe it may ; yea, being 
 well effected to it, no kffe then before 5 Now 
 that God , who is loue it felie, teacheth vs thefe 
 things. 
 
 From this that he frith, <4tf the things which art in 
 
 heat$en,or in earthy Obferue,That there is noplace, 
 
 in which are any members belonging to Chrift, 
 
 but either in heauenorin earth. Thus,cW*/7i. the 
 
 I Apoftledid not know any belonging to reconcili- 
 
 | ation, wrought by the bloud of Chrift, but they 
 
 \ were either in heauen or earth : The Scripture 
 
 j doth not know but two kindes of men 5 fome 
 
 ] - beieeuing, paffed from death to life, fome vnbe- 
 
 j leeuing, ouer whom wrath abideth ^ though fome 
 
 t haue greater faith and fanclification, itmattereth 
 
 ! not, degree changeth not the kinde ; a childe is a 
 
 j man,no Icfle thew a man for the kinde of him: It ac- 
 
 I knowledgeth not but two ftates^ fome as Piigrimes 
 
 here, Wraftlers , Souldiers , runners of the racej 
 
 fome as at home, hauingreceiucdthecrowne> thej 
 
 garland of viftory : So itacknowledgeth but rwoj 
 
 Times.theone in this life of labour, which endethf 
 
 in death, Ecclcf. the other of reft, after this life j 
 
 ended ; Bleffed are they that dye in the Lord y they reft ■ 
 
 from their labour : In like manner iwo Places,! 
 
 belong- j 
 
VeR.io. 
 
 Bpbcfians > Chap 
 
 i. 
 
 *37 
 
 belonging co all faithfull Souldicrs; The one is) 
 j earth, in which they are for time of their warfare : 
 • The other is heauen , where they reft , recei- 
 uing the crowne, which beiongeth to them: E- 
 uen as thofe material Itones were either hewing and 
 polifhmgin the mountaine, or tranfported and 
 laid in the Temple ^ fb it is with vs ; cither we are 
 fcjuaring and fitting herc,or elfc we are by glorious 
 ioniunftion ,laid on Chnil die corner Stone in the 
 Aeauens. But fome who will grant, that when Paul 
 ' did write thefe words, which wa3 many yeares af- 
 ter Chrifts Afcention, that then ail were in htauen j 
 but they will noc ytelde that fbules were there 
 from the beginning, but one!y fithence Chnft his 
 en tring thither. Foranfwcre, I fay 3 that the con- 
 trary doth feeme cleare to me ; for they were ta- 
 ken to glory and (aued as we ; now fuch as are ta- 
 ken to glory, are taken to heauen, for the Scrip- 
 ture knoweth no place in which God doth ordi- 
 narily difplay his glory.but in heauen. Againe,they 
 were rcceiued into euerlafting tabernacles,/;** £. 1 6> 
 Now if the godly at theinftant departed, were be- 
 flowed in any place but heauen , they then did 
 goetomanftons, which they were to leaue with- 
 in ay care or two, euen then;when Chrift was ta 
 i afcend ; they whofe Pilgrimage and foiourning 
 | ceafed with this life, they could not but be in their 
 Countrey at home, after this life. Heauen is the 
 Countrey of Saints ; O our Father which art m hea- 
 uen: vbi Pater ibi patria. Thofe who walked as 
 ftrangers here in earth, becaufe they looked for a 
 heauenly Icrufalem , a Cicie whofe maker was 
 
 God, 
 
*38 | Bp^WjGhap.i. Ver.io. 1 
 
 God, they leaning this earth were tranflated thi- 
 ther, neither was there any thing to hinder it: Not 
 their fmnesjfor they which couid not hinder them 
 from fan&itication, fitting them for heauen, coaid 
 not hinder them from heauen : Not want of faith, 
 who now hath that faith which Abraham and many 
 of them had : No want of efficacie in Chnft,/tf w<# 
 yeferdAj, to dty \ and for euet ^ his death was effe&u- 
 all to caufe them to ftnde pardon of (in,and the ipi- 
 rit offan&itication *, Not any priuiledgeof Chrift, 
 for not fimply to afcend into heauen in fbu'e, was 
 Chrifts prerogatiue, but to afcend fou!e and body, 
 as heireof all things, and the author of faluacion 
 to ail that ob:yhim. Finally, the tranflating erf 
 Enoch , MofiSy and £//,#, fet me to figure out no 
 other things wherefore though Dautd be faid not 
 to haue afcended into heauen, Aff.2. ic isfpoken in 
 refpect onely that he was no: raifed in body, and 
 gone into huuicn body and fouie, as the heire of 
 all things, and perfon who was to fit at Gods right 
 hand* and though Hs'o^ the way into heauen be 
 (aid hot to haue beene opened,and then to be new$ 
 the meaning is not, that none went this way, but 
 onely to fhow that th e uay was not really entred 
 by the true high Prielt after the order ofMelchife- 
 dech y as the repealing of Sacrifices did Ihovv that 
 yet remiffion of iinnes was not obtained, that is re- 
 ) ally receiued of our furety, vpon performance of 
 that fatisfaftion vndertaken , noc that beleeuers 
 found not pardon of their fumes, vnder the for- 
 mer teftamenc. Againe,it isone thing for a way not 
 to haue beene traced at a;!, another not to h;iue 
 
 beene 
 
Vbr.. i o. EphefianS) Chap.i . 
 
 *3? 
 
 becne fully manifefted j the latter was not vnder 
 the old Teftament. To conclude, though it be 
 find, they receiucdnoc the promifes , fay in their 
 rcall exhibition, and that tney were not perfe&ed 
 without vs , the meaning of which is not, that 
 they were not taken to heauen, no more then to 
 deny that they had not forgiucnefle, or the fame 
 fpiritwehiue; but to teach that they had not be- 
 fore Chnit that perfect ftate in heauen, which now 
 we and they are prefently pofllfTcdof; For they 
 did expeft in heauen their redeemer, on whom 
 they had beieeued for forgiuenefle ot finne and 
 life : Euen as fouies now expect the re(un e&ion of 
 the body,the fecond appearance of Chrift to iudge- 
 men:;in regard ot which things they are not per- 
 fected. Now hence followed a want of much light 
 and ioy, which on the fight of Chrift,God man,en- 
 tring the heauens,did redound vnto them : as 
 wee in heauen now haue not die folnefle ofioy 
 which then wee (hall haue,when we fee theaccom- 
 p iihment of the things wee expeft. While the 
 Fathersdoe fet out this imperfection of their eftatej 
 the Papiftshaue fancied thz xLymkusy which ne- 
 uer entred into their hearts. 
 
 The vfe of thisdoftrine is, firft to confute fuch 
 Academical! doubting fpirits who will not fay 
 where they were, I meane the foules ofihe fathers 
 before (Thrifts afcen lion: Certainely, vnleflewee 
 will be as fmitfull in multiplying Heauens, as the 
 Papift is in his Hells; wee mull graunt them recei* 
 uedhto oneonely receptacle of bleflcd perfected 
 fpirits. 
 
 R Againe, 
 
x4o 
 
 Epbeftans-, Chap.i. V beuo. 
 
 2, 
 
 Vfez. 
 
 Againe, it fheweth the vanity of the Popilh 
 Lymbus and Purgatorie; they are well feene in 
 Hell who can tell yt>u all the ftories and chambers 
 of it lb exaftlyj the truth is, they are Marcionites 
 in this point, who did hold that the fathers had re- 
 frefhing and eafe from paine,but not faluation jand 
 the reward of them was not in heaucn. 
 
 Secondly, we fee, to our comforts, whether wee 
 fhall be taken when this life isendedj this Taber- 
 nacle diffolued, wee (hall haue another j not made 
 with hands,in the heauen. Aske y faith God to Chrift, 
 7 will giue thee the Nations for thine inheritance . 
 Whac did Chrift aske I Job. i 7. Father jwhere 1 am> 
 there let thefe bf , that they may fee tne glory thou haft 
 gtuen me : The Thetfe went from the croffe to hea- 
 uen, roChriftsKingdome, which was a Ihort one if 
 ' it were in Lymbus, which was to be broken vp with- 
 in a few houres fpace.This fhould make vs delire 
 to be diffolued, feeing wee (hail prefentlybewirh 
 Chrift in heauen •. Should wee haue waited for ad- 
 mittance into heauen,as long as for the refurre&i- 
 on of our bodies, there were not that comfort^ but 
 to flye forthwith to thofe buffed man fions, how 
 willing Qiould it make vs to depart ? Who is it doth 
 not wil.ingiy bid farewell ro his fmoakic Inne,when 
 he kno wcth that he (hail come to his owne houfe, 
 eucry way contentful! ? 
 
 Thirdly ,(ceing heauen muft hnd vs when we leaue 
 
 this earth, let vs fend our trcafure before vs . This 
 
 earth is but Gods Nurcery, in which God doth fee 
 
 his tender p'ants, not that they fhould grow here 
 
 fti!l,but that he may tranfplant them inhistime,and 
 
 fee 
 
V 
 
 ER.II. 
 
 Epbejians, Chap. i. 
 
 2,41 
 
 fettheminhcaucnly Paradife; where they fliall a- 
 jbide for cuer. Why then feeing oureternall man- 
 i flon is there, what Ihould we treafure here below ? 
 'Men care not for fumilhing things they mud leaue 
 'quickly, they fend all before to the places wherein 
 rhev meane for their times to make abode. 
 
 In whom alfo wee haue beene chofen to, or obtained, 
 
 an inheritance. Now he commeth to the third b.'ef- ; 
 
 iin£,euenour Glorification. Hauing laidedcwne 
 
 ourluftification, <verfe y.and our Vocation, <verfe 
 
 8.9. 1 o. hee doth fet downe this third before men - 
 
 tioned, in this 11. and n.verfes. We are to marke 
 
 i. The benefit. 2. The foundation of it. 3. The 
 
 *nd. The benefit hath reference to the 7. verfe, In 
 
 [whom we haue redemption^ in whom aifo wee haue 
 
 jobteyned an inheritancejThe old bookes reade it , 
 
 ' Wee are chofcnjhz latter, wee haue obtejnedan inhc- 
 
 j riunce : The word fignifyeth, wc haue beene cho- 
 
 fen,as it were by lot,to an inheritance.The ground 
 
 fhoweth vs, firft our predeftination. Secondly, 
 
 the author of it , by him who is defcribed from 
 
 the efFeft^in which wee are to marke, 1, The A<fti- 
 
 on, who doth worke effe&ually. 2. TheObieft, 
 
 all things. 3.TheManner,according to thecounfell 
 
 , of his will : the end of this and all the other benefits 
 
 following. The words being eafie, wee will come 
 
 to theinftruftions. 
 
 Firft, we fee that being in Chrift, wee finde not 
 onely righteoufneffe in him 3 but life euerlafting : 
 God doth not fct vs free from finne in Chrift, that 
 by our felues wee might,by workes meritorious, 
 worke out faluation ; buteuen as finne caufeth 
 I R 2 death, 
 
 Veksz it 
 
 Deft. 1. 
 
141 
 
 Ephefiansy Chap. i. Ve R. i j . 
 
 J}o€t, 2. 
 
 I death, fo his grace through Chrift raigneth to life 
 cternall. Now the order in which we receiue this 
 inheritance, you may fee, t^dc7si6, 1 8. Rnn.ft. 
 God enlightens their eyes, brings them to know 6c 
 belieue on Chrift, that Co they may receiue in him, 
 Firft remifflon of (ins^ Secondly, Inheritance with 
 the Saints : thofe whom hee hath called, hee hath 
 iuftitiedi fo thofe whom he hath iuftified, hee hath 
 glorified. Sinne is a wall of partition, which mult 
 be beaten downe,before the light of grace and glo 
 ry can (hinevntovs : Nowimne being remoued 
 fromvs, who are with the naturall fbnne, whdt 
 fliould hinder but that wee fhould be heyres, euen 
 ioynt-heyres with him? Being one with him , wee 
 are the fecde to whom was promif; d vndcr Ca- 
 naan, the inheritance of the world to come. The 
 better to vnderftandthis matter of our inheritance, 
 you muft know what it is in general], 2. In what 
 order we come to receiue it. That is an inheritance 
 j which 1 hold as the Sonnc,or Alliejor as out of fa- 
 uour I am written theheyreof this or that man^fo 
 j what euer we obtaine by our principal! birth from 
 I Chrift, that is our inheritance. That which weob* 
 : tame is two-fold: Firft, in this life wee receiue the. 
 I firft fruits, the earneft of the fpii it, and all our bie£ 
 ; fxngsare giuen to vs as part of a childs pare. Wards 
 while they are in their minority haue feme allow- 
 ance from their inheritance^ and Parents wil proue 
 their children with fome lefier ftockes, to fee how 
 they will huflband them before they giue them the ; 
 lull eftate they meanetoieauethcn^fodothG( J. | 
 Secondly , wee receiue the fuineik in the life to j 
 
 come 1 
 
V e r.i i . Epbefian$-> Chap, i . 
 
 *43 
 
 co me, which ftandeth partly ia Prcrogatiues. Se- 
 condly,in the glory that (hall be put vpon our per- 
 fons. Thirdly, in the things which (hall begiuen 
 vs top offeffe.Some inheritances,haue prerogatiues 
 annexed, as to be Lord high Steward , Lord high 
 Charnberlaine : fb our inheritance hath this roy- 
 alty annexed ; Wee (hall be Kings and Priefts to 
 Godj we (hall be Iudges of the world , and Angels 
 with Chrift, (landing by Chrift, as Benchers and 
 Affiftants in place of Judgement. Our glory refpe- 
 deth foule or body ; the ioule (hall be tilled with 
 the light of knowledge, euen as the ayre vpon the 
 coranaing of the Sun to it, is rather light to appea- 
 rance,then inlightned . 2. Our loue mall as a flame 
 rife vp to God. Whea the water which runneth in 
 many channels is brought into one, itraaketh a 
 little Sea : When all our fclfe-louc, loue of wife, 
 children, earthly things, yea of (infull lufts, is tur- 
 ned all into the louc of God, then doubtleiTe great 
 and glorious (hall be our loue. 3 . Our ioy break- 
 ing forth in praifc, who is able to vtter, when here 
 it is vnfpeakeable (bmetime and glorious?Theglo» 
 ry of the body (hall be fuch, that it (ball fliincas 
 the Sunnc in the firmament, both from the glory 
 I about it ; & the glorious fpirit within it, as a Lan- 
 [ terne Ehineth from the Candle within it : For the 
 i things we (hall poffefle , they are in a word all 
 ! things , the world to come, the new heaaens,and 
 1 the new earth^nd the creature being a little thing, 
 I we (hall pofleffe God himfelfe,in Chrift,as our huf- 
 bandand all-fufficient portion. 
 
 For the Vfe, firft wee fee, that heauen commeth ff*. 
 
 R 3 to 
 
*44 
 
 EpbefidnsyGhapA. VfiR.n 
 
 to vs freely, did we deferue it, and in effeft, pay for 
 it, it were puj chafe, not inheritance ; but it is not 
 laid limply an inheritancejbut fuch an one as is af- 
 iigned vs by lot ^ for this word leeraeth to refpect 
 that diuifion of Canaan to the twelue Tribes, 
 whofe feuerall (eates were by lot defigned; Now 
 if our inheritance commeth by lot , then it is not 
 our owne induftry, but the Diuinedifpofition, 
 which worketh all in all in it. 
 
 This fhould caufe vs to reioyce :-0 if men haue 
 (mall things befall there in earth /.their hearts are 
 fbone rayfed to reioyce in them; yea , in the vaine 
 pleafures of this life, how are the hearts of men fil- 
 led with gladneffe, who yet hang downe the head 
 all amert while thele things are piped \ Ah alas 
 there are too many who tafte their pottage, like 
 EfaUybcttcv then their birth-right. O let vsbe aiha- 
 racd, that in thefe outward toyes 3 which are but 
 likethe ftiaktngof a childes rattle, that in thefeour 
 hearts (hould be tickled, and with the matter of 
 their free-hold in heauen,(hou)d not be mooued. 
 This &ould make vs reioyce when wee are made 
 heauy with diuers temptations, i Pet. i. Co they did 
 in tfaofe Apoftolique times;- bur the hidden light of 
 this ftarrejs not fo difcerned by vs who liue in this 
 day of outward profperity. 
 VfiZ* This (hould ftirre vs vp to affeci thefe things, 
 
 and be defirous of them, the creature groaneth in 
 kinde, waiting when this our inheritance (ball be 
 giuen vs. What dead births are we who lie in the 
 wombe of the Church militant, neuer offering to 
 breake forth into the heauenly liberty I Children 
 
 are 
 
Ve^.ii. 
 
 Epbefians,Chap, 
 
 r. 
 
 45 
 
 are fo affe&ed to their earthly inheritances, that 
 they fcmetime pradife againft their awne pa- 
 rents, affe&ingouer-timely poffeffion. Great pur- 
 cbafers, if they make a-purchafe in the rcmoteft 
 parts, are not well till they haue feeneit; Co fiiould j 
 wc be affeded toward our inheritance: Why harh , 
 God giuen vs the firft fruitsjeuen as the Spies did 
 bring to the Ifraeiite* fomeoftheiruits of Canaan 
 to make them long after it, and defire to be poflef- 
 fed of fo good a land , fo doth the Lord giue va,to i 
 the like end,the firft fruits of the fpirit, to make vs 
 defire and long after the fulnefle thereof. 
 
 Finally, fee thefeare we are to walke with.vpon 
 this confideration, Hebr. n.The greater things we 
 exped from any ,themoremuft beowrobferuancy 
 toward them,&endeuor in al things to pleafc them. 
 
 Now folio wcth the ground of all thefe benefits 
 in time, batting beene prtdeftinate : Which is defcri- 
 bed from the purpofe going before, hatting beene 
 predefitnate y accordingto his furpofe : Which pur- 
 pofe is argued from the author of it, who isnot na- 
 med,but defenbed: In the defcription three things 
 are to be noted; Firft, his a&ioa or working* who 
 worketh: Secondly, the obiect^all things .'Third- 
 ly, the manner $ after the counfeilofhis will. 
 
 To fpeake a word of Predeftinaticn according 
 to purpofe , which is heere made the ground of 
 nil the former, and fo to come to this description, 
 in which we muft dw*ll with more diligent confi- 
 deration for the vnfolding of it. 
 
 For Predeftmmon fee aboue. But it may be af- 
 
 ked what is this purpofe,according to which we are 
 
 R 4 laid 
 
 n*. 
 
24^ 
 
 EpheJians,Ghaip.i 
 
 Ver.ii* 
 
 
 faid heere to be predeftinate. Wee read of feme 
 purpofed and ordained to the obtaining of life, 
 Aftsil*\. I Tbef.j. Now Gods purpofe and ordi- 
 nance touching the end,doth feeme to follow vpon 
 Godsele&ion : for when we haue a will to do any 
 thing,therefolloweth vpon this,in the mindc,a fet- 
 led purpofe to effed it j fo when God hathloued 
 fome to life,there ccranaeth to be as it were in God 
 afetled purpofe of bringing Tome to life , which 
 once fetled,all things come to be predeftinated,for 
 performance of it: andito».p. this may be groun- 
 ded, when he faith, that the purpofe of God, which is 
 according to cle£?ion % might be Jure ; Wherefore I 
 ^deeme foreknowledge by which God now about 
 to choofe, knoweth whom he will choofe ^ ele&ion 
 by which hefetteth his loue to life on fome before 
 otherfbme; purpofe fetled of bringing fome to life 
 before otherfbme ; thefe belong all to the fame be- 
 nefit,^/*. Eleftion : Foreknowledge as that which 
 goeth before - y for God doth not blindly choofe he 
 knoweth not whom : purpofe following it, as a 
 fhadow doth the body , and therefore where the 
 one is named, the other by difcourfe are to be vn- 
 derftood : Hee hath purpofed vs to attainc life 
 through Chrift, hehathchofen vstoattaine life, 
 zsRom. 8. Thofewhom he did foreknow himfelfe to 
 choofe And purpofe <v»lo life, thofe hee predejlimted : 
 And tbusyouiee why it is faidpredeftinatc,accor- 
 ding to purpofe. But note heere by what method 
 the Apoftle doth gather thcmfelues to haue becne 
 predeftinated, euen a, pofteriori,£rom this that they 
 were now called, iuftified , that they had recciued 
 
 an 
 
Ve r .io. 
 
 Ephefians&ha]). 
 
 I M7 
 
 an inheritance by faith, he gathereth that they had 
 beenc predeftinatc. Obferuethen. 
 
 What is the way to find our felues to haue been 
 predeftinate before all worlds , euen to findc that 
 we are called, iuftified,fan&ified .- We muft go vp 
 by thefe ftayres, or wee cannot come to the height 
 of Gods counfell. Looke as by the counterpane of 
 a Leafeor Will, we know what is in the originall 
 will, which it may be is kept a hundred miles from 
 vs : fo by thefe things written in our harts in Gods 
 time, we may know and reade what things it plea- 
 fed him from euerlafting to purpofe towards vs : 
 But in this point we haue before been e large. 
 
 To come to the defcription of the author of 
 this purpofe, according to which wee were prede- 
 ftinatcthe parts to be marked in it haue bin menti- 
 oned$ Letivs firft then confider of the meaning of 
 the words. Secondly of the fcope, for which they 
 are brought in.Thirdly ,of the doftrines to be mar- 
 ked in them. 
 
 Firft, this word \worketb,~]<iot\\ fignifie fuch a 
 working, which hath efficacie to the bringing forth 
 the being of that wh ich it worketh. 
 
 At thwg$.~] Noteth out whatfoeuer things are, 
 whether good or euilh 
 
 Counfd.'] Noteth fometime the facultie of wif- 
 dome, which giucthaduife touching things to be 
 done, and meanes of doing them: And thus, ac- 
 cording as thejiature of the thing hath it felfe to 
 him whe^meth aduife, is fometime prefent and 
 ready, fometime needing deliberation , but deli- 
 jbcrationfbfarreasit is grounded in imperfe&ion 
 
 of 
 
 Don. 
 
148 
 
 EphefMSyGhap. 
 
 i. 
 
 VeR.h 
 
 of knowledge, andargueth doubtfulnefle, cannot 
 beafcribed, but onely fo farre as it fignifieth- the 
 maturity andripenefTe ofcounfell.Secondly,coun- 
 feil ilgnifieth not the faculty, but the effeft, wife 
 aduife giuen in any cafe from that facultie of wife- 
 dome which giueth counfell. Thus we vnclerftand 
 when we fay > What counfell did fuch a one giue 
 you ? Now thus it is here taken for that wife or- 
 der of things, and meanes,which Gods wifedome 
 fuggefted. Laftly, it is to be confidered, why it is 
 called counfell of his will. Firft, becaufe it is pro- 
 pounded to his will > fecondly, it is accepted of by 
 his will : The meaning is, we obtaine all thefe blef- 
 fings before named, hauing beene predeftinated 
 according to that gracious purpofe of God co- 
 wards vs,whofe working bringeth about all things, 
 according to that wife order which his counfell did 
 propound, and his will for the liberty of it did free- 
 ly accept. 
 
 Now the (cope of this defcription tendeth hi- 
 ther, to proue that we attaine the benefits before 
 named,hauing beene predeftinated by Gods coun- 
 fell (for predeftination is an ad of Gods counfell, 
 as I haue faid before^theruntoihe proueth this par- 
 ticular, by this generalise who worketh all things 
 after the counfell of his will, hee doth worke thefe 
 benefits in vs, his counfell hauing predeftinated 
 vs to thenr^ But God worketh all things,6cc Thefe 
 are friuolous exceptions, that God fpeaketh onely 
 of the things before, which he doth out of his pra- 
 cious pleafure ; for this were an impertinent fuper- 
 fluitie,to fay that God had wrought vs thefe be- 
 nefits, 
 
Ver.ii. 
 
 Ephefians>Chaip. 
 
 4? 
 
 nefits, when his counfell had predeftinated vs,who 
 doth workc thefe benefits according to his coun- 
 fell; Hehach wrought them in vs according to 
 his counfell, who doth worke them according to 
 his counfell. 
 
 Secondly, \vhat (b eucr t hings are according to 
 Gods counfell, thofc he is faid to worke ; (or thefe 
 laft words may as well determine the fuhieft, as 
 ftiow the manner of his working. 
 
 Thirdly, what rcafon- is it to fay, hee worketh 
 thefe things after counfell? as if all the workes of 
 God were not alike after counfell. 
 
 Laftly, to fay he fpeaketh of things he doth out 
 of gracious pleafure,is in their fen (e,who except iri- 
 uolous : for he faith not,the counfell of his tv<*W«, 
 butoftise^H/xa. Befidethat, the Scripture doth 
 attribute thofe things, which as Judgements God 
 doth execute in reprobates,to Gods ivAoKiec, meere 
 free pleafti re, Mat.i 1.25. $? 1 3.1 i. Tbou haft hidden 
 thefe things from tht wife, euenfo, becaufe it pleafeth 
 thee. Now to come to the Doctrines. 
 
 Firftwefee, that euery thing which commeth 
 about, is Gods effectual! working ; of him, by him, 
 and for him,Are aH things, Rom 1 1 . vh. 1 Cor. 8. 6. 
 Things are of two forts, good,or cuill^good things 
 are naturall,or fupernaturall, fuch as are wrought 
 in Chrift : Now all thefe the Lords efficacie is in 
 making them, yea of nothing: Though man mull 
 hauefome matter to worke on, Godcangiue be- 
 ing, and call the things that are not, making them 
 ftandoutasifthey were* Secondly, his woi-keis 
 in fuftaining them ;' Hee doth not leaue thefe 
 things 
 
 Doft.i. 
 
2,50 
 
 Epbefiansj Chap, 
 
 Ver.ii. 
 
 things,as a Carpenter his building,or Ship-wright 
 his Ship, but ftill k with them fuftaining them in 
 the being,receiued from him. That which hath not 
 heate of it felfe, but is made hot (as water) with 
 fire, it dependeth on fire to be keptin heate,and no 
 longer then fire is vnder it,it will not keepe hot:So 
 thefe things, not hauing being of themfelues, de- 
 pend on him for their con tin uall (uftentation,who 
 did firftgiue them their being/Thirdly ,Gods adtion 
 is in them, gouerning them to that end for which 
 hee did make them; Things depending on ano- 
 ther, are gouerned by that on which they depend. 
 Betide, our feruants depend on vs, to be gouerned 
 by vs; what are all the creatures, but fb many 
 things miniftring to him who is the Lord of hofts I 
 Not to (peak that the fame wifdome which teach- 
 eth vs to get any thing,for this or that purpofe,doth 
 teach vs likewife when now we haae it,to gouerne 
 and apply it to that purpofe : So Gods wifedome, 
 which made all things to an end, mult needes go- 
 uerne and vfe them to that end : There is no que- 
 ftion in thefe things. For that any thing {hould 
 beget a thing like in kinde to it felfe, it is not 
 ftrange ; and that any workeman {hould worke 
 any thing like himfelfe, is no wonder ; The diffe- 
 cultie is in eufll things: Euill is either of punifh- 
 ment, or fin;Now God is by himfelfe an author of 
 the firft;Sce,^/wA* 3. 6- Is there euiU in the title, which 
 1 worke not? Out of the mouth of the Lord com- 
 meth euiU and goody Lam. 3. 38. For,puniftiment 
 though it be euill to his fenfe who fuffereth vnder 
 it, yet it is good in it felfe,when now it isdeferued; 
 
 as 
 
VeR.it. Epbefans, C hap. t 
 
 t5i 
 
 as to execute a man is euill to him who fuffereth, 
 good in the Iudge who cuttethoffa hurtfull mem- 
 ber for the good of the publique. Euill of iinne, 
 is either of the tint (inn j,or the lins enfuing. Now 
 che(e,to fpeakein gerura!,neithcrofthemare with- 
 out Gods effectual! permiifion.-Thcy who (b arc in 
 Gods power, that they cannot fin without his luf- 
 ferancc, his permiffion is effecluajl to the being of 
 (inne from them, that is,neceflary to this,thatthey 
 fliould a&ually commit that they are inclined to 
 commie. Now thus it is with God, for he doth cf- 
 . fedual.'y worke fbmcthings by himfclfe without o- 
 then&ti the creation of all thelc thmgs/ome things i 
 in and with others, working as initruments vnder j 
 him and with him ; thus he worketh all the workes 
 of grace 3 fome things by permitting others, and' 
 that when he could hinder them j thus bis effica-j 
 ciereacheth to the being of iinne, and thisismoft: 
 luftin Godj for though euill is not good, yet it is [ 
 good that there thouid be euill: God who bringeth j 
 light out of darkenefle, being able to doe .good ofj 
 euill} and it is iuft in him to permit, where he is not j 
 bound to hinder- 
 Seeing then Gods effe&uall worke is in euery 
 thing^let vs labour to behold his worke,8c to praife 
 him i\\ it : It is the workemans glory to haue his 
 Art difcerned. Lookeon the fouleil thing that e- 
 uer was committed, looke at Gods worke in it, it 
 is moil holy, as that killing the Lord of life,^?.* 
 4.2 1 . That looke as it is in thofe double two fa- 
 ced pi&ures , looke at them on one fide you fee 
 monitersjOn the other beautiful! perfons; So it i? 
 
 ■ 
 
 Vfi r. 
 
152, 
 
 Ephejians>Gha$.i. V er.ii 
 
 Theyworkc 
 idem, but not 
 ad idem. 
 
 Pjez. 
 
 Vatt.l, 
 
 in thefe wicked workes,the fame that man workech 
 \ finiully ,God workcth mod hoiily. 
 
 This is our comfort,that nothing can be in which 
 j our heauenly fathers hand worketh not : Earthly \ 
 Parents, though proukient, may haue their rfijl* 
 • dren meete with many cafcukies, which they doe 
 not intend before, but helpe when now they feel 
 I them brought abour; but nothing can be in which j 
 I our fathers hand muit not bane a chiele ftroake be- \ 
 fore it can come to paffe. This rnuft quiet vs, euen j 
 for times to come, our fecuritie being in it$yea,£or 
 whatfbeuer is befallen vs, we muft fuftaine our 
 felues euen from hence, the effe&uall working of 
 i our God is in it ^ we muft hence,! fay, fuftaine our 
 ; felues from being fvval lowed vp ofgriefe j we muft 
 ; notpreuent hereby due grieuing, and humbling 
 j our felues vnder the hand of God. Hold this for 
 euer, that nothing can fall out to vs,in which is not 
 the effe£tuall working of our heauenly father. We \ 
 cannot folidly feare God,if euill may befall vs with | 
 j which he is not willing, in which he hath no hand. 
 ; Wee cannot haue that patience in our euils, nor 
 j that comfortable fecuritie for times to come. Nei- 
 i ther let any excufe his wickedneffe hence,for Gods 
 I workedoth leaue a man liberty to be a caufe, by 
 •j counfell,of this or that he doth ; Co thatthou doeft 
 igocagainftGods willaduifediy, when he worketh- 
 ! his will in thee: And if a man doe execute one ma-i 
 ilicioufly, hismurtherisnet excufed, becaufe the 
 I fudge by him doth take away the life of the fame j 
 manmoft iuftly. 
 
 Secondly obferue; That what God workcth j 
 
 or 
 
VeR.h. 
 
 Epbe(ians,Chai>. 
 
 *>3 
 
 orwilleth, he doth ic withcounfell* though his; 
 will be moft iult, yet we muft not concede of ir,a3 
 mouing meerely from it fe!fe,without any thing to 
 dirccT:. With him is ceunfcll, with htm is vnderjittt' 
 ding, lob iia^. and E/ay 46.10. My counfclL, faith 
 the Lord ,Jha \Lfiand. Euen as the foote of the body 
 hathan eye bodily to direct the mouing of it* and 
 as the reafcnable will of man hath a light of wife- 
 idometogoe b. fore it jfo would God hauevs con 
 f ceiuein hfmfelte, that th* light of aduifed vvifdome 
 1 is with him, in whntfoeuer he willeth or worketh I 
 This is to be marked; firft,that we may fee how all j 
 things befalling vs are goodj [or the Lord bring-! 
 ingthem about according to his counfell, theyj 
 feemegood to his wifdome i Now wifedome iudg- 1 
 eth nochinggood,but as it is fii to fbmegood end^ 
 now that which is fie for fom: good end, that can- 
 not but be good. 
 
 Wherefore let vs correct our thoughts : In ma- K c ' . 
 ny things we fuffvr,wethinke other courfes would 
 doe better. What is this, but to fay, this befalleth 
 vs not with fb good aduife ? What but to reach 
 God wiftdome,nhat iudgeth the higheft things. Let 
 vs deny our owne wifedome, and giue glory to 
 God, acknowledging that there is wifercounfeil in 
 euerv thing we differ, then we can attaine. 
 
 This m iv rebuke rain indeliberate 6c felf-wil!ed K c 2 - 
 perfons : Son 2 if a thing come into the head,curne 
 them for\hwirh to it, as buil'y as if they would 
 goe nine w^resaconce : Some againc, are fofefe- 
 conceired, that their will muft (land, as if it were I 
 a Law. Oitis a figne of fma.l wifedome ro be fb I 
 
 firongj 
 
2,54 
 
 BjpheftanSy Chap. i. 
 
 Veeuu 
 
 DqS.i. 
 
 ftrong willed, Pratt. 12.14. Hee that hedreth coun/ell 
 ts wife. It is good to looke before wee leape,and to 
 remember that two eyes fee more then one. Salo- 
 monjhs wifeft for politicke wifedome,hathhis fage 
 Counfeilers, whole aduife while Rehoboam follow- 
 ed not, he did lofe ten parts of his kingdome : It is 
 in our lictle pcrfonall common- wealths, as in thofc 
 wide ones; where Counfelijailes all gees to mine , 
 Prou. 1124. 
 
 Counfeli of his wiL'] T!iat is which his will pro- 
 pounded to it, did freely accept. Obferue hence, 
 that what God wilieth once , that hee effectually 
 worketh, fee Pfal. 115. Our God is in Heauen.and 
 doth whatfoeticr hee mltetb : Who huh refttfed bis 
 TVtU\fo lja.^6 10. We fee in beads that they haue 
 an appetite to that they moue after ; in nun that 
 which they will, that they pucout their powerto 
 effecT: , fo ic is in God,i* he will any thing; hedoch 
 worke it effectually. That is a friuolous diftincti- 
 on of an effectual!, and an iiiefFecluall will in God, 
 which ftandethneycher with nuthof Scr Rture, as 
 in this place; nor with the bitfledneffeot God; nor 
 with the nature of things : all that (hewed him 
 which his will accepteth, he doth effectually worke 
 it. Againft bleffednesof God; for might God will 
 a thing and not hauc it, hee were not fully blefTed , 
 when to haue euery good wil!,is more bSefled then 
 to want it. Againil nature of things, for eucry 
 thing which will and ability worketh ; if God al- 
 mighty haue will to any thing, the thing mull 
 needs follow. Where there is full power to worke 
 any thing, applied to the working of ;t , the thing 
 
 wrought 
 
V**.i i. EpbtJkmsyChzip.i. 
 
 *5S 
 
 wrought muft needs follow. 
 
 Hecre fomc diftinguilh and fay, that in things 
 
 which God will doe, his power doth workc them 
 effectually* but the things which God Mould haue 
 on condition from vs, thofehis power doth not 
 workc : An old Pelagian conceit. Would not God 
 haue vs waikc in hiscommandements, and hath he 
 notfaid,thathe will put his fpiritin vs, and make 
 vs walke in tnem ? S. Aufim learned that God did 
 promile to worke mightily thofe things hee requi- 
 rethfrom vs. If to haue the conditional! will be 
 more happy then to want it , then God who hath 
 power to worke the condition in vs,wiil not want 
 it: Not to fay that this conditional will is abfurdiy 
 imagined in God, he muft will the hauing a thing 
 on condition which he will not worke, and then it 
 is impoffible,vnle{Te the creature can doefbme- 
 thing good, which he will not doe in him \ or on 
 condition which he will worke, and then hee wor- 
 keth all he willethj or on fuch a condition which he 
 feeth the creature cannot pcrforme , nor himfelfe 
 will not make him pcrforme j and this were idle 
 and friuoloHs. 
 
 The Vfe is,firft for our comfort: While we know yp i ( 
 that all that good which God hath willed to vs, he 
 will work it for vs? faith, repentance, perfcuerafice 
 in his feare, fan&ification and (aluation;His wiil is, 
 we (hould be raifed vp at the laft day, all thefc hee 
 will effc&ually work for vs. Did our good depend 
 vpon our ownc wills , as things exempted from 
 fobieftion to his power, all our comfort were at an 
 end : Ifthe preferring me from euill, &beftowing 
 
 S on 
 
%\6 
 
 EpbefiansyGh&p. 
 
 V £ Mi 
 
 on mee good, depend not entirely for principall 
 efficacy on God, farewell all religion. 
 
 Vf* *• We fee them confuted that make Gods will tend 
 
 mans, and worke accordingly as that inclineth* 
 which is to fet the Cart before the Horft, to make 
 the fupream gouerneffe come after the hand-maid. 
 We cannot go to the next towne,but we mull fay, 
 if God w/#,faith lames. God can haue nothing with 
 man, no faith, noconuerfion,butifmanwill, and 
 that not as comming to him in obedience 3 but as a- 
 b!e to croffe him, and refift his pleafure. ok Hee 
 doth Ml worke after the couofellof his will,feeing 
 it pleafed him toyeeld fo to the liberty of his crea- 
 ture. Rf/f. Where learne they that God faaih fu- 
 fpended his omnipotency,and put the ftaffeout of 
 his hand?The Scripture telieth vs,that God hath the 
 hearts of Kings jo cArry them at he wiU ,that the po w- 
 crthatraifed Chrift,worketh faith in vs.Secondly, 
 f fay.that did God looke to the will of another, as 
 the rule of that he will worke, he could not be faid 
 to worke after the counfeli of his will, though hee 
 might be faid to worke willingly : as it is with ler* 
 uants and fubie&s,who looke to the wills of others 
 for their direction , of others to whom they are in 
 power inferiour. 
 
 ffe 3. Laftly , let vs,feeing all things arc according to 
 
 his will, yecld him obedience in all things : It is fit 
 children or feruants (hould be fubiccl to the will 
 of parents and matters* how much more for vs to 
 fobieft our felues to his will, which is euer guided 
 with vnfearchablewifedome? 
 Hauing thus admomihed what I deeme fit to 
 
 be 
 
Vbr.ii 
 
 Epbefians,Chap, 
 
 ■T 1 
 
 ^r 
 
 be fpoken more generally, as fitting to popular in- 
 ftru&ion* before I paffethi*placc,I thinke it good 
 toddiucr my judgement touching that epieftion. 
 Queft. Whether Adams voluntary fallywns pre- 
 ordained, and in fome fort willed by God , yea 
 or no ? Or whether God did ohely forefec it, 
 and decree to fuffer it, not willing ; or inten- 
 ding, that it (houid fall our, though hec (aw 
 how he could worke good out of it. 
 I will firft fee downc the arguments on both 
 fides. Secondly; faydowneconcluftons opening 
 the truth. Thirdly, anfwere the arguments pro- 
 pounded to the contrary. Thole who defend the 
 latter, reaton thus. 
 
 I. That wbub maktth God cruel , and morecruell 
 then Tygres themfclues\ i awd<vniufl\ is not to be gran- 
 ted: But to make him mi the vndeferuedfall and 
 ruine of bis creatures doth make himfo. 
 %. That which maketh God will an eecajien ofjhewing 
 his owne wrath, is fooli/hly oferibedttGod^ ntwife 
 man will make worke for himfelfe to he angry at. 
 
 3 . That which fighteth with the end of God in creating 
 man, that is not to be ascribed to God. But to will the 
 fall of bis creatures Jighteth with his end he propoun- 
 ded, namely ,t bat byferuing him f bey might line baft- 
 fy eucrlajtingly. 
 
 4. That which jlandeth not with Gods truth in his 
 word is mot to be granted* But that to fay he did will 
 and determine mefat,fiandeth not with his truth. 
 His word faith, I would haue thee come to hte,& 
 perfeucre in obeying me: this faith, 1 will not haue 
 thee come to life jior continue in obeying;Ergo,it ma 
 
 S 2 keth 
 
**58 
 
 EpbcfianSi Chap.i . V * R.i * ■'. 
 
 jto£ (W t$ haue decerned man. 
 
 r. T^ which maketh God wiHthe taking away of 
 feme guilt, by which Adam fbmd haue be tm ent- 
 itled to haue obeyed, or to withdraw fome Grace, And 
 foforfakenhim, beforehee had finned, thai is not to 
 be granted. But to make GodwiH and decree that his 
 creature fbali fall, doth infer re the fubflraft ion of 
 fome Grace mdfufficient abilities to keepe the Law, 
 and that while A dam jet had not offended : Ergo // 
 is not to be granted. 
 
 6. That which God 'witieth, thathceworkeih , and is 
 author of: But the fatty m fay he wtlleth: Ergo. 
 
 7* He who gaue fir ength enough to ha, .e avoided fime> 
 did forbtd it in fame of death, he is not willmg that 
 finnefbouldbe :But God did fi. 
 
 8. That which maketh God Will that which hath difa- 
 gnement with his nature, is not to beyeelded: But to 
 wittjinne,is towiH 4 defrauation of his image, difa- 
 
 k greeing with his nature : Ergo. 
 
 p. That which taketh away mans liberty infinningj»a~ 
 kethhisfinnc nojinne, and is not to be granted: Gods 
 ordeyning that man fhonU fall dothfo : Ergo. 
 
 I o. He that punifbcthjin„e> is not the author offinne: 
 
 God doth funi(h it: Er&o. 
 
 I I • He who dothgiue hisfon aU to death for the abolifh- 
 ing offinne, he doth not will that itfhould be : But 
 
 God dothfo: Ergo. 
 I a. if God willed the being offmnes to fome ends } then 
 
 he hath need offinne: But he hath not need offinne. 
 1 3 . That which maketh God will thebein^ offwnefhat 
 
 he may (bow mercy in Chrifl , andfhew mercy in 
 
 Chrijl for the taking away offinne ; that maketh 
 
 God 
 
y BR.li, 
 
 Epbefiansj Chap. 
 
 i. 
 
 *9 
 
 God runne a fond circle. But this dotbfo. 
 1 4. He who cmnot temft tofinne, cannot wilifinne : 
 
 God cannot. Ergo. 
 
 Now toproue that God did will,that through 
 his permiffion finne fliould enter, or that hee 
 did will (inne to farre forth as that it (hould be, 
 or the being of finne, f for thefe are one,)the Argu- 
 ments following are vfed. 
 
 1. He who doth make his creature fuch who may 
 fall, and fettcth him in fuch circumftances in 
 which he doth lee he will fall, and then permit- 
 ted! him to himfelfe , hee doth will and ordaine 
 that his creature,through his mutability &free- 
 dome,Qiail fall : But God maketh him fuch who 
 may fall, and fetteth him in fuch circumftanccs, 
 in which hee doth forefee hee will fall, and then 
 leaueth him to htt^Ergo. 
 
 If any except God, doth make him fuch as 
 may fall, and fet him in circumftances in which 
 he will falJ, not that he intendeth his fali,but for 
 histriall , I would,aske why God knowing fuch 
 circumftances, in which his creature might pof- 
 fibly haue fallen,not a&ually falling,and fo haue 
 proued him without falling, why he did choofe 
 to fet him in fuch, in which hee did forefee that 
 he would fall certaiaely J 
 
 2. That about which an aft of Gods will is occupi- 
 ed, that thing is willed : Gods permiffion is an 
 aftofhis will, and is occupied about (inne, the 
 cntring or being of it : Ergo,th\$ is willed. 
 
 The firft partis plainer asloue, hatred,feare, 
 cannot be about any thing , but the thing 
 
 S 3 raufl 
 
z6o 
 
 Epbefiam> Chap, i . V £ K 1 1 
 
 muft beloued, feared, hated j fo heere , neither ' 
 doth man permit any thing, hauing power to : 
 withftand it, but hee is willing with it. Now | 
 permiffionisfoanobieftof will, that it is like- 
 wife an ad of will, conuerfant about that which 
 it permitteth. 
 
 3. Hee who prohibiting any thing , nilleth it or 
 willeth it (hall net be, he permitting any thing 
 willeth it ftiall be. But God doth euer nil! that 
 which he hindreth. 
 
 4. That which God fo permitteth that hee hath 
 his end in permitting it,that he willeth;for what 
 euer hath an end, that fo farre forth is good : 
 Whateuerinany degree is good, that fo farre 
 forth is a fit obieft of the dtuine will : But God 
 permitting finne hath his end, why he will per- 
 mit it, as all grant. 
 
 5. Hee who willeth the antecedent, on which an 
 other thing doth infallibly enfue, hee doth will 
 that which followeth alfo : As God cannot will 
 the being of the Sunne, but he muft will the il- 
 lumination following it. 
 
 But God willeth topermir,on which infalli- 
 bly followeth the finne permitted ; otherwife 
 God might permit,and the thing permitted not 
 happen, which isabfurd to thinker for then hee 
 might deliuer a perfon vp to finne, and hee not 
 faM into the finne into which hee is deliuered : 
 For though the aftion of free-will come bc- 
 twee ne Gods permiffion , deliucring vp , and 
 the finne to which wee are deliuered and per- 
 mitted, yet God doth ncuer permit, but that 
 
 the 
 
V ER .u. Epbefians,Chap.i. 261 
 
 rfie creature will fall raoft infallibly to that 
 ■which is permitted. 
 
 6. Hee who cannot but either will that finne 
 Giould be, or will that it Ihould not be, hee 
 hath willed that it (hould be : But God 
 mud either will it, or nillit;£>g*. He whofe 
 omnipotencie is in the being of all things , 
 hee muft will the being of all things : Gods 
 omnipotencie is in the being of euery thing : 
 for lookc as if his knowledge be not in euery 
 thing,he were not omnifcient; and lookc as if 
 his prefence were not in euery thing, hee were 
 not omnipreient; fo if his powerfull will 
 worke not in euery thing, hee is not omni- 
 potent. 
 
 7. No defefl: of an inferieur inftrument, can trou- 
 ble the worke of an all-knowing and almighty 
 Artificer; For the inftrument cannot doe any 
 thing, nor yet faile in any thing, without his 
 fufFerance and knowledge: But a defe&in an 
 Inftrument.not intended andchofen by the Ar- 
 tificer, doth difturbe his worke; Therefore 
 <^4dams defe&ion from Gods order, was not 
 without the will and intention of God. 
 
 8. That which maketh Gods prouidence more 
 imperfett toward man is not to be graunted : 
 But to fay,God letteth man fall into finne with- 
 out his will ordaining it before, doth fo: For 
 God doth not onely fore-know the euils which 
 befall thebafeft creatures, but he doth ordaine 
 the falling of them forth. 
 
 9. What euer Gods prouidence worketh to his 
 
 S 4 will 
 
6t 
 
 Ephefans,Chaip.i . V er.u 
 
 will , is co haue that be to which his proui- 
 dence worketh ; for prouidence isioyned with 
 willyind of things willed: But Gods prouidence 
 doth fet the creature fuch circumftances in 
 which it will finne * dotfa keepe backe all ef- 
 fe&uail hinderances which might hinder the 
 creature from (inning ^ doth intend the vie of 
 finne fallen out, Ergo, Gods will was that his 
 creature fliould finne. 
 
 io.That which taketh away the true ground of 
 fearing God, folide truftingin him, patience in 
 euill, is not to be admitted : But the opinion 
 that faith, that euill may befall vs, which God 
 neither willeth nor intendeth,maketh vs we can 
 neither foundly feare 5 nor ftay on God : for how 
 can we fully feare and reft on him, in whofe 
 hand it is notintirely to keepe vs from all euill, 
 or to bring about all that euill which may ouer- 
 take vs I Now to fay that man had power to fall 
 into finne without Gods will or intention, doth 
 affirme both thefe, <viz>. that it is out of Gods 
 hand topreferuevs : Forthough he will, and 
 intend our preftruation, yet we may fall into 
 euill : And that euill may befall vs, which God 
 doth not will, nor effectually bring about. I 
 neede not (hew what a ground of patience is ta- 
 ken away,when we cannot thinke that God had 
 any will or intention in that which is befal- 
 len vs. 
 
 n.Heewhomay faolily will and ordainetogood 
 ends and vfes after-finnes, hee may ordaine the 
 firft alio,, and will it as a meane which hee can 
 
 vfe j 
 
VeR.U. 
 
 EpbefiansiChzp. 
 
 163 
 
 vfe to his glory : this is thus fhcwed : After- 
 finne as (inne, hath no lefTe difproportion with 
 Gods nature, nor can be no more approued by 
 him, then thefirft: It mud then onely be re- 
 fpc&s for which God may will an after finne,ra- 
 thcr then the firft jbutifrefpecls make finne a 
 fit obieel of his will, the firft patteth on as good 
 refpe&s as any other : For ic was fit the firit (in 
 fhould be to teach the liberty, and wirhallinfir- 
 mitie,ofthe creature, that he might take occa- 
 fionofvnfolding his mercy and iuftice, that 
 his admirable wifedome, goodneffe, and pow- 
 er might be manifefted, while hee did bring 
 good out of fuch euill. The afTumption :But 
 God molt holily willeth and ordaineth after- 
 finnes ^ As for example j the vniuft crucifying 
 ofChrift, Acts $.2%. Acts 2.23. None are blinde 
 like fuch as will not fee: For to fay that God 
 would not that his Sonne fhould be killed by 
 the Jewes procurement, and the hands of fin- 
 ners, but onely that God wouid haue him deli- 
 ucrcd into their hands, to fufter what God 
 would haue him to indure, is but an efcapeof 
 aturne-ficke braine, blinded with wilfulnefle; 
 for what is it but to fay, God would not that his 
 Sonne fhould be killed by them, but giucn into 
 their hands that he fhould be killed by them; 
 for it was death,:uen the death of his crofTe,yea ; 
 and that vndcr the hands of finners, that God 
 did lay vpon him to 1 uffer.-Neither doth it help, 
 to f;iy, they were now refractory finners; for 
 if finne in one, now a wilful! firmer, doth by 
 - refpeftj 
 
 J 
 
i£4 
 
 Ephefians-tGhap. 
 
 i. 
 
 Ver.ii* 
 
 refpe&s ic hath and vfes, become a fie obied 
 for Gods will to will and ordainej then the 
 finne of a creature defe&ible may be ordained 
 alfo. 
 [2. That in which is Gods counfell, in that is his 
 will and worker But Gods counfell reacheth to 
 the being of finne, otherwife finne fhould fall 
 out God vnaduifed. The propofition is in the 
 Text j His counfell is accepted by his will, and 
 hee doth worke effe&ually after fome man- 
 ner, that which his will alloweth, and counfell 
 aduifcth. 
 13/rhat which is a truth, ranftneedes haue feme 
 former truth,a caufe why it is true^ and Co there 
 is no ftay till we come to the firft truth, caufe of 
 all truth : But that finne is a truth, Ergo. 
 1 4. If there were but one fountain e of water, there 
 could not be any water which were not thence 
 deriued : So there where is but one fountaine of 
 being, what euer is found to be, muft needes 
 thence take the originall, (b farre forth as it is 
 exiftent. 
 
 Hauing heard whatchiefely is brought in 
 one iudgement and other, we will lay downe 
 thele conclulions for way of anfwer,to thofe 
 Arguments which were firft laid downe, 
 oppofing the truth in this Queftion, as I 
 take it. 
 
 Cenclufiw 1 . 
 God cannot poffibiy finne : Hee may worke 
 befide his rule who may finne, Gods rule is 
 his moft iuft and wife will, which he cannot but 
 
 worke 1 
 
Ver.u 
 
 EphefeanSiChap. 
 
 i. 
 
 * 
 
 worke after, no more then he can deny his owne 
 nature * Erge y he cannot finnc. 
 
 2. God cannot be author of finne,in and with 
 his crcature,as he is of euery good word and work; 
 for that which the creature doth, God being the au- 
 thorand principall workcrof it,God muft informe 
 the manner of it by his commandement,and work 
 it in him by his fpirit : But it is impoflible for the 
 creature tofinne in working after that which is 
 commanded him ofGod.Erg*. 
 
 3 . God cannot fo farrc will finne,as to approue 
 it for good in it felfe ; it hath no proportion to his 
 nature, fuch as he cannot be author of in the crea- 
 ture, nor yet the creature worke while it keepeth 
 communion with him. Wherefore God cannot 
 allow it as good in it felfe, though he hath liberty 
 whether he will punifh it thus or thus \ according 
 as he doth with freedome reward fuch things which 
 he cannot but approue as good, fuch obedience to 
 his Law had his creature obeyed.* 
 
 4. Though God cannot will it as good in it felfe, 
 nor approue it as good, yet he may will it fo farre 
 forth that it (hall be, as being able to worke good 
 out of if, God might haue willed that noneofthefe 
 things fhould haue beene, which had agreement 
 with his nature, and Ergo, by proportion may will 
 that fuch things (hall be, which difagree in fome 
 fort from his nature : For though thefe things arc 
 not good, the being of them is good to him who 
 can vfe it to his glory. Gods efficacy, Ery/ y reach- 
 eth not to the Eflence, but to the being and 
 beginning of finne : For though the will of 
 
 man 
 
66 
 
 EphefianS) Chap. 
 
 Ver.ii 
 
 man doth make finne exift immediately, yet the 
 will of man could not doe it, did not the will of 
 Godgiuewayby his permiffion. I fee Theeues 
 commingtorobbe, and ready to enter at fuch a! 
 doore, 1 haue power to Sioote the boult and loeke ] 
 it, Co that they could not enter ; notwithftaading 
 hauing company about me to take them at plea- 
 sure, I leaue all, that they may freely enter and 
 take fome bootie, that Co I may come on them,ap- 
 prehendthem, and bring them to their deferued 
 end; in fuch an example, though the vniuft will 
 of thefe men did immediately make this robbery 
 exifi, yet I doe make it exift more principally then 
 they, in as much as they could not haue done it, 
 had not Igiuen way to them ^ yet how be it I am a 
 caufe why this robbery is committed in this place, 
 and at this time, in which I could haue with- 
 ftood , yet am I no caufe to them of commit- 
 ting ir. 
 
 5. Sinjthoughithathan outward disagreement, 
 fuch as may be in a creature from the Creator , yet 
 it hath no inward pofitiue repugnancie or contra- 
 riancieto Gods nature,. fuch as is twixt fire and 
 water : Euen as the good created, though it hath 
 an outward agreement with, and refemblance to 
 the creator, yet it hath no inward agreement, fuch 
 as is twixt nourifhment, and a thing npuri(lied,for 
 thenfhould the diuine nature inwardly ink felfe 
 be better for the one,and worfe for the being of the 
 other, and Co fhould necefTarily will. the one, and 
 nill the other. Againe finne, though as finne, it 
 hath an outward di/agreement, and be euiil in the 
 
 nature 
 
V* R.i i. Bphefians, Chap, 
 
 i« 
 
 **7 
 
 nature of it, yet is itnotabfolutely cuill to God as 
 it is fin.but to theinftrument finning,in as much a3 
 God can make (in,as it is fin, fcrue to diuers good 
 vfes. No wonder then wicked men can vfe Gods 
 bed things to euill. 
 
 Sinne, as finnc, God can turne to an occa- 
 fion of his glory 5 for not pcrmiffion , but the 
 thing permitted is it which doth take occafion by, 
 to giue the promife of the Mediator $ He can vie 
 finne,as iinne/or a punifhmen t^Rem. 1 . 1 4.Becaufc 
 they did prouoke him by adolatry, he didpunifh 
 them with giuing them vp to buggery : Thefe lat- 
 ter finnes were not puniihments, in regard they 
 de&rucd further puniftiment and condemnation 
 then the former, yea, a further defertion of God > 
 but in regard of committing thefe afts them- 
 felues: Had God by conuerfion preuented further 
 defertion and condemnation in one of thefe idola- 
 ters, nowcomctomafculinefilthinefle, his idola- 
 try cucn in this a& once exercifed, fhould haue 
 beene punifhed. The finfull refpeft in this fa&is 
 more penall then defertion or punifhmen t follow- 
 ing after. God may vfefinneas finne, for cxerci- 
 fing his children > The cup of faffering God reach- 
 ethvs, is to befinfully and iniurioufly handled ^ 
 God would haue Chrift not onely dye, but fuffer 
 being innocent, an vniuft condemnation yea, 
 the finfull manner of afflicting is heauier to Gods 
 children, then the afflidion it felfc. Be/idethar, 
 in many of their exercifes, it is not the a& which 
 doth or could afflift them, but the firinc of the ad:; 
 not fpeech from sbemtibut finfull reuiling fpecch 
 
 was 
 
i£8 
 
 Epbefians-i Chap. 
 
 i. 
 
 Ver.h 
 
 was Ddmds exereife. Wherefore being not abib- 
 lutely euill, but good to God in regard of thevfe 
 of it* he may ordaine and will it as good, or rather 
 the good vfe of it. 
 
 6. Though Gods will and worke may be in 
 finhe, y et it is not alike in the finrie which his crea- 
 ture in innocency may tall into, ask is in regard 
 of that fiftne which he may fall into when nowhe 
 is for ftatefinfull. 
 
 7. God may furnilh forth his creature, fb that 
 be may per fe, and yet may per widens^ make de- 
 fection, andheemay will that his creature fliall 
 finnc,being fuffered to it fclfe,by accident ofit own 
 liberty and vertibilitie. 
 
 8. Or hauing made his creature, Co that when 
 he may obey, he will in fueh and fiich circumftan- 
 ces take occafion and willingly and wittingly fin; 
 God may decree to fet him in fuch conditions in 
 which he will finne,and leauehim without putting 
 anyimpediment,whichin effeftis to will that finne 
 (hall be by his pcrmiffion. 
 
 9. God may doe that which may dirc&Iy bring 
 a finner to commit finne, as he may fmitehim with 
 blindnes invnderftanding,with prauity;for asdeath 
 bodily is a good feme in the nature finhil of things, 
 though not good to a liuing perfon,fo is this blind- 
 neffe, prauitie, hardnefleof heart, good in them* 
 felues, though not good to man, who fiiould be 
 conformable to the Law,and free from thea^good 
 as infli&ed,not as contrafted and rcceiued.Second- 
 ly ; God may fufpend all aftions which in any de- 
 gree tend to hinder. Thirdly j God may prouoke 
 
 _J>y| 
 
VeR.u. 
 
 EpbeJiam-iChap. 
 
 i. 
 
 169 
 
 by occafions of finning not onely fct things j 
 which hemaytakeoccafiontoperuert. The rca- 
 fbn of all is,it were iuft with God to confummate 
 fpitituall death vpon his creature now finfull,and 
 Ergo> much more lawf ull to execute fuch a degree 
 asisinferiour. 
 
 ThefeConcIufions premifed, the Arguments 
 vfed for defence of the negatiue parr, may be more 
 eafily anfwered, then many of thofe for the af- 
 firmatiue. 
 
 Argument 1. 
 To the firft,it is denied that it is either cruelty or 
 iniuftice in God toordainc that the creature ihall 
 fall through it owne wiliul defeftion ,and fo glori- 
 fie his iuftice in deferued puniflaroent: to conftrain 
 the creature and make it finne vnwillingly,and yet 
 to determine to punifh it, weretopunifh it with- 
 out caiafe, as delighted with cruelty. Secondly , I 
 anfwer, as much may beobie&ed againft their per- 
 miffion: That which is cruelty and iniuftice , not 
 befalling fauage men, that is farre from God $ But 
 tofet his childc,neuer hauing offended him,in fuch 
 a taking , in which hce doth fee hee will certainely 
 make away himfclfe, and not to hinder him when 
 he might eucry way as well doe it, and that with 
 (peaking a word, is cruelty and iniuftice, farre 
 fromfauagemen • Now all this, different Diuines 
 confeflc of God. Firft, that he did fer him , being 
 euery way yet innocent, in fuch circumftanccs. 
 Secondly, that he could haue hindred him by fug- 
 
 Sjcfting forac thought effe&uall to that end.Third- 
 y, that if God had thus hindred him . mans will 
 
 fhould 
 
X70 
 
 EphejumsyGhzy. 
 
 VfiR.II. 
 
 (hould haue beene no Ufis fr*s,2!]d Gods primary 
 purpofc (bould haue bin more promoted. Fourth- 
 ly, that God determined, notwithftanding all this, 
 he would permit him fall : Reucnging iuitice can- 
 not be glorious but in iuft puniflbment ; mil pu- 
 nifhment cannot be,where there is no iuft merit on 
 the creatures parts ; iutt merit there can be none,if 
 the creature doe wot wittingly and wilfully finne 
 againft God from the voluntary counfell of it,r/g*, 
 as God will haue the end , fo hee cannot will the 
 creature (ball finne, othcrwife then from the wil- 
 full defe&ibility of it. 
 
 Argument 1. 
 To the fecond I anfwerc, denying the propofi- 
 tion : God may will an occafion of manifeiling 
 his iuft wrath,or elfe he cannot will the demonstra- 
 tion of his owne perfections : but to fay God can- 
 not effect the (how of this or that perfection in 
 himfelfe,is ouer-harfti and vnbefceming the power 
 and wifedome of the almighty : Hee who hath the 
 creature fc in his power that he cannot make defe- 
 ction further then hee willeth, hee muft needs will 
 the being of that which his iuftice (hall punilh be- 
 fore it can come to be : yea it is Co with men , that 
 fomctime they do draw this or that f aft from ano- 
 ther, with which they are iuftly angry Co farre as 
 to punifh it in the offenders. Thusa matter draw- 
 cth forth the vnfaithfulneffcof a feruant:Of which 
 fbmewhat more in the laft argument. This may be 
 retorted. That which makethGod vnable of him- 
 felfc to ftiewhis perfeclions,is not true: But that 
 which faith hee cannot ordaine or will the being of 
 
 finne, 
 
Vsr.ii. Epbefians,Cha£.i. 
 
 +1 1 
 
 finne,makcth him vnablcof himfelfe to (hew his 
 reuenging iuftice j ergo, it is abfurd. 
 Argument g. 
 
 The fecond part of that third Argument is de- 
 nied : It is one thing to make mankinde in fbme 
 part capable of life j another thing to will and in- 
 teadit (hould all attaine life: This latter was neuer 
 in God} But God faid, dee this and Hue. Anf This 
 doth (hew what God woujd haue the creature 
 take as his will, not what was his fecret will with- 
 in himfclfe $ or it flicwed what way the creature 
 might attaine life,both for himfclfe and his feede , 
 but it doth aot (hew that God had this will within 
 himfelfe , that his creature (hould with effect per- 
 forme this, for then hee would haue wrought it in 
 his creature ; euen as the threatning doth not (hew 
 that it was Gods ftnall plcafure within himfelfe 
 that wee (hould all lye in death , if that wee 
 finned. 
 
 K^irgumem 4. 
 
 The fecond part is again denied ;To giue a com- 
 mandetnent to my creature , to doe this or that, 
 which I am minded within my felfehe fhal not do, 
 I is no vntrutb,when it is not for to deceiue, but for 
 triall or otherwife: As in Abraham , offer thyfonne 
 lfaak s yet Gods will was not to haue him offered ; 
 the command, erge, doth not lay downe what was 
 Gods will within himfclfe }for thefe were contra- 
 dictory in the Diuine will, if hee (hould be faid to 
 will in himfelfe at thefametime, and not to will 
 within himfelfe the offering ofjfaak : Thus here it 
 i*no vntruth for God to fignifie this as his will to 
 
 T Adam, 
 
*7* 
 
 Ephefians,Chaip. 
 
 Ver.ii 
 
 Jdamtihat he (hould doe vnto life that in charge , 
 | when yet it was not his will tohauc him with effect 
 I performeit } and lookeas God in his threatning 
 ' did fignifie as his finall will , that which was not 
 , his finall pleafure touching mankind, withoutany 
 vntruthj foheere. 
 
 Argument y. 
 The fecond part is denied, wee doe not affirme 
 the fubftra&ion of any grace he had, neyther doth 
 this follow on decreeing his fall, but onely the not 
 faperadding of that grace whereby hee would in- 
 fallibly not haue fallen. Gods decreeing that hec 
 feould finne out ofhisowne voluntary, doth not 
 diminifh any power hce had, whereby hee might 
 haue flood if he would, but doth oncly hold backe 
 that grace which would haue made him with effeft 
 I to will that thing which he was otherwife able: the 
 not putting to grace noway due, which (hould 
 make him infallibly ftand is one thing, the fubftra- 
 cling of Grace inabling him to ftand if hee would, 
 is another. 
 
 Argument 6. 
 That which he willcth,that he is author of and 
 worketh. Wee diftinguifti, that which hee willeth 
 (b as to command it, that he is the author of to his 
 creature, and that he worketh in him: But to will 
 the being of finne, is to will that his creature fhall 
 of his owne accord without his warrant doe this 
 or that. 
 
 Argument 7. 
 He who gauc ftrength enough to auoid fin, and 
 forbad it on paine of death, would not haue finne. 
 
 , M l 
 
Ver.ii 
 
 EpbcJianS)C\ia¥> 
 
 *73 
 
 Anf. Itfolloweth not, but thus onely , that hcc 
 would not hauc his creature finne, (b as the blame 
 of it Ihonld redound on him: had he willed that he 
 Qiould nothaue finned, he would hauegiuen that 
 grace with which hee faw hee would not hauc 
 fallen. 
 
 Argument. *&. 
 
 That is not to be yeelded which maketh God 
 wil a thing difagrec ing with his nature,as allowing 
 it for good , not that which maketh him will it (o 
 f irrc? onely that it flaould exift, and hauc being,for 
 it is good that the euill flbould be which God dif- 
 allo weth .• or thus , that which hath naturally and 
 intrinfically a politiue contrariety with Gods n.i- 
 ture,that hee cannot will,fuch a thuu> (inn - vat± 
 for fuch contrariety cannot liand with j:hjeim 
 Ability of the diuine nature. 
 
 Argument ?. 
 
 Gods decree taketh not away mans liberr^God 
 doth not by any outward force determine the will, 
 but as being more intimate to it then it is vn to it 
 felfe. If man can determine his will, & no way di- 
 minish his power to the contrary * how much 
 more fliall God be able J Not to fay that though 
 man for exercife be determined to one , yet while 
 hee doth this out of free judgement, counting it 
 fuch as hee may doe, or not doe, hee cannot but 
 worke moft freely. 
 
 Argument 10. 
 
 Hs that is author of finne, doth not punifh it, (b 
 farre foorth, or in that refpeft, in which hee wor- 
 ked* it. Againe, God is notfaid Author, but of 
 I T a fuch 
 
*?4 
 
 Epbejtans>£ha.p.i 
 
 V^R.n. 
 
 fuch things which he doth both morally by com- 
 mand, and phyfically by inward operation worke 
 in vs : They fhould fay , Hee that punilheth 
 finne, willeth not that finne flaould be , which is 
 falfc. 
 
 ^Argument n. 
 
 Hee who giueth his fonne to abolifli finne, 
 he doth not allow finne as good* this followeth,oi 
 he would not that it ftiould ftill dwell in thofe for 
 whom his Sonne effe&ually fuffereth : But it will 
 not follow, that who fo giueth his fonne to abolifh 
 it, ncuer willed the exifting or being of it j thcic 
 may be fiibordeyned one to the other. 
 Argument a. 
 
 That which God willeth for ends, that hee hath 
 need of. Anf. God is al-fufficient,not needing any 
 thing out of himfelfe, neuertheleffe vpon fuppofi* 
 tion that God freely will haue fome ends ,* thofe 
 things are in fbme kinde neceffary, which his will 
 guided with wifedome chooferh, and his counfell 
 aduifethasbehoofefulltofuchpurpofe ; thus the 
 being of finne may be faid needfull , fbfarre as it 
 fignifieth a matter aduifed by counfell, and chofen 
 by Gods free pleafure,as fitting to fuch ends which 
 he propounded.* The deniall of the wife man is re- 
 fpe&iue to this, that finners thinke there is fiich 
 need of their finne,as may excufe them in finning* 
 as Peter faith, God was not flacke, as men count 
 flacknes, fo he faith , God needeth not finners as 
 finfull men thinke him to need them, 
 Argument 13. 
 
 It is a circle which Saint iWis not aflhamed of, 
 
 God 
 
Vh r. 1 1. Ephcfiam-, Chap, i . 
 
 I 
 
 *75 
 
 [God fhut vp all vnder finne , that hee might (hew 
 | mercy on all; we fee euery day hee woundeth that 
 he may heale againe;hec bringeth to the graue,that 
 he may raife vp. 
 
 Argument. 14. 
 To that in lames jt is true,firft, that God doth not 
 tempt any man , Co as man can excufe himfelfe 5 Se- 
 condly,!^ tempteth not the creature to that which 
 is finne vntohim, ormeerely aymingatthe fe- 
 du&ion of the creature ; for this darkenes of finne 
 goeth into light, this euiil is good, fo far as it is an 
 obieft , about which his will may be occupied ; 
 Neuerthcleffe God may leade the creature into 
 temptation, fuffering the Deuill to tempt,and God 
 may prefcrre fuch obie&s to his creature,on which 
 he doth fee that hee will finne, and intend that hee 
 (hall finne accordingly as hee doth fee him in- 
 clined : This is not to be an author of finning J 
 to his creature, but to dete& vnto good pur- 1 
 pofe , the defe&ibility which hee doth fee to be 
 in his creature. It is then denyed that he who or- 
 daineth that his creature fhall fall, or wiileth it, 
 becommeth a tempter of his creature to fail, or 
 finne againft him: As God willed that finne (hould 
 ■ be, fb hee willed that it (hould be by the will ofi 
 man freely obeying the (educing fuggeftion of the 
 Diuel!,andperucrtingby accident fuch things as 
 {hould hauc contained him in due obedience. 
 
 That haue 1 endeuoured to vnlofe this Gordian knot, 
 which bath exercifed the whs of the learmdfiDiuines 
 that euerwere. In a point of jo great difficulty ', 1 
 
 T3 rm 
 
V]6 
 
 Ephejiansi Chap. \. VER.it. 
 
 J prefume not peremptorily to define , hut fubmit all 
 that 1 ham concerned for the opening oftt , to the 
 judgement of the chunk of God, 
 
 Ve&s e 12. | Now followeth the end why we are (aid to haue 
 obtained an inheritance in Chrift : In which wee 
 are toconfider, f irft , of the perfon-s. Secondly, 
 the end it fete. The perfons are defcribed from, 
 theeffeft , their hope ; which i3 amplified from the 
 circumftance of time , and the obieft about which 
 it was occupied, who hoped in chrififirji efalL-jhat 
 is,then when as yet the Gentiles were not called to 
 belieue and hope on him; which here is mentioned 
 to their honour: The^ndis, that wee might he to 
 theprdife of ha glory , that is , to the fetting forth 
 both by wordes and workes of his glorious mercy $ 
 fo glory is taken, Rom .p. as is aboue noted more 
 at large. 
 
 Doft.u Obferue then, that this is fct down in commen ? 
 
 dation of the lew, that they firft hoped on Chriftj 
 whence we learne* That to be broughc to faith be- 
 fore orhersjs a prerogatiue which ptr/bns focalled 
 haue aboue others : The lewes had a promife that 
 Chrift (hould begiuentfKm,& fcek them iirftjltis 
 Ifraell in whom I wi!i be glorious through thee^ac- 
 cordingly Chrift did waike with themes the Mi- 
 nifter of them who were circumcifed , and did 
 charge his Difcipies to keepc them within the fame 
 bounds j to feeke the loft Jbeepe of ifraell ; Accor- 
 dingly , a Church was gathered amongft them , 
 though for their number they were but few in 
 Chrifts time>in comparifon of the multitude which 
 
 would 
 
Ver.ii. EpbtfianSiChxp.i 
 
 | 2.77 
 
 would not rccciue him, yet the kingdorae did dif- 
 fer violence, thepoore did receiuc die Gofpell: yea 
 after his Afcention, the Church in IerufaSem did 
 grow numberfome before the Gofpell was carried 
 to the Gentiles: Now this is heere fet downe as an 
 honourable circumftance that they did belicue , 
 when yet the Gentiles were ftrangcrs from theCo- 
 uenant. When Subiefts haue made a reuolt from 
 their lawfull Prince , thofe who fltaall Krft returne 
 and recerue againe their lawfuilKing, itisvnto 
 their commendations: Thus 2 Sam. 19.15.it was 
 ludah his prai(e,to be firft in fetching home Dauid 
 their King; fo for vs who haue made defection 
 from God and Chrift, ir is our glory to be with the 
 firft in receiving him our true David and King: A- 
 gaine, the firft borne hatha priuiledge, and fo here 
 it was a priuiledge of the lew , that he was the firft 
 begotten to the faith. 
 
 Let vs then acknowledge with honour,this cir- 
 cumftance in others : Haue they beene long in the 
 faith before vs,we muft honour this antiquity:The 
 young rifevp before the auncient in nature, fo 
 Ihould it be with vs who are babcs,when we meet 
 with them whoareolde men in Chrift : See Rom. 
 16 6 Paul mentioning Andromcm and 7##»ft,doth 
 not omit this circumftance cf honour, that they 
 were before him in Chrift} and fo hee doth repute 
 it the honor of another , that he was the firft fruits 
 of Achaia, 1 Cor. 16. 
 
 This muft moue thofe who are before others,to 
 walke worthy this dignity, by adorning this their 
 age in Chrift , with graces correspondent, 1**. 
 
 T 4 cxpe- 
 
 : r/* 1 
 
 0»s, 
 
*78 
 
 Epbcjiansj Chap. i. V*k.i*. 
 
 D*tt.% 
 
 experience, wifedome, wcanedncffcallkindc of 
 mortification : Should one of 50. haucnomorc 
 wifedome nor ftayednes, then another at 1 j.yeare 
 olde, it were able to make their age defpifed : Let 
 vt looke to this, many that were firft proouc laft, 
 euen as it is with thefe Iewes, then before all, now 
 behindeall. 
 
 Obferue (econdly, what is the end of all our be- 
 nefits weattaine in Chrift, euen this, thac wee may 
 fct out his glorious grace and mercy towards vs : 
 for this is not brought in as the end of Gods prede- 
 flination, but of our obtaining an inheritance in 
 Chrift :Our faith,our redemption, our glorificati- 
 on, all is to the glory of Chrift : Euen as it is the 
 glory of Kings to haue their fubie&s yeeld them 
 homage, and fweare them allegiance * fo this obe- 
 dience of faith,is a fpiritual homage which the fub- 
 iects of Chrifts kingdome doe yeeld vnlo him.Our 
 redemption, whether we looke at the thing it felfc 
 wrought, or the intention of him working it, is to 
 the prayfc of his glory. If Princes out of their cle- 
 mency fend and ranfomefome fubiefts , the very 
 deede is much to their glory $ fo it is in this re- 
 demption of Ghrift. Now the end why wee are 
 bought with a price both fouleand body, is, that 
 in both we might glori fie him* the inheritance gj- 
 uen vs is,to the praife of his glory ,yca,ali the glory 
 that fhall be put vpon vs in heauen, fhali be his 
 glory. Looke as the inheritances, dignity , riches, 
 glorious pompe of fubie&s, is to the praife of the 
 glorious bounty and power of thpfe Kings to 
 whom they liue fubieAj So here, fee a Tbef.i . The 
 
 end 
 
Ve k . 1 3 . EpheftanS) C hap . i • 
 
 179 
 
 end why wee receiue this inheritance of light is, } 
 .That wee might fa forth his vertues , who bath cat- 
 led <vs into admirable light , and that it might fo (bine 
 forth before others , that they might glortfie Cod and 
 Ckrijl. 
 
 Let vs then cndeaiK ir our fclues to fet forth the y[e t. 
 praife of him who doth giuevs nil thofe fpirituall 
 benefits, in which we parcake. Let our words, let 
 our workc$,let our whole man be at his command, 
 fcruiceable to him. The Church in the Canticles \ 
 (hee doth fo praife the beauty of her /poufe , that j 
 /heawaketh others: We Ihould fo from our hearts 
 fctoutthepraifeofourChrift, that others might 
 by our means be brought to inquire after him, and 
 n&cjvhois thy beloued? Thofe who finde bounteous 
 Lords on earth , how will they tell of their affabi- 
 lity, liberality, ofeuery circumftance wherein they 
 doe them any grace and fauour \ How will they 
 proteft themfeluesdeuoted to their feruice, drink- 
 ing healths vpon their knees to them ? how impa- 
 tient of any thing which doth Co much as in (how 
 tend to their difparagement I WhataGhame is it 
 that we (hould walke, neither feeling our hearts af- 
 feded, nor yet opening our moutbes topraifehim 
 who hath redeemed vs, and brought vs to the hope 
 of an imraortall,incorruptiblc inheritance ? 
 
 Hauing in the end of the fixt verfe (hewed, that y 
 all of vs come to receiue in Chrift the grace (hew- 
 ed in time, as well as that which was giuen vs be- 
 fore ail worlds ; hee doth prooueit, Firft from 
 benefits giuen to thelewes, vnto this thirteenth 
 verfcj Secondly, from benefits beftowed on the 
 
 Gen- 
 
 *3> 
 
[I 2#o 
 
 Ephtfians, Chap.i. Ve-r.i3. 
 
 Gentiles. Now this matter is firft handled fimply, 
 to the end of this firft Chapter ; Secondly, islet 
 downe comparatiuely, illuftrated from their for- 
 mer eftate in mifery . Now in fetting do wne the be- 
 jncfic, wemuft firft marke the benefit it felfe,which 
 they arefaidtobauereceiued; Secondly, the effect 
 which this mercy (hewed them had in /W,whom 
 itmoued to pray for them. In the beneftr, thefe 
 particulars are obferueable. i.In whom they re- 
 ceiued it, irtCbrijl. 2. Who receiue it, cuenye j for 
 this circumftance (yee) is fet out as it were in text 
 letters ; (Tee) who were before without G&d in the 
 world , who walked tn the ^vamtic of your mindes. 
 5. The order in which this benefit did befai! them,^ 
 which is to be gathered from the precedencie of 
 two other. 1. Of hearing, a. Of beleeung. The 
 hearing is amplified from theobieft, which is pro- 
 pounded more indefinitely; the word of truths 
 expounded more diftin&ly, the Gojpell of [aba- 
 tiott. The fecond thing going before it, is fairb;/« 
 whom alfo hmng Meeued. 4. The laft thing, is their 
 benefit, which was their feding> in which .we con- 
 fider. 1 . Their fealing. 2. The fea!.e and feaier, vi&. 
 the Spirit 5 fee downe more generally from his ho- 
 lineffc, inherent tohisperfon, from this externall 
 circumftance, that he was the fpirit fore-promifed. 
 In the* fourteenth verfe he is deftribed more parti- 
 Icularly, from that refpeclin which hee is to the 
 Sain t$svit> . an earnelt^c. > 
 
 Thefumme. AsweinChrift haue beene thus 
 bleffed, Co in him euen ye Gentiles, finners^when 
 ye had heard the word of truth, the Gefpell of 
 
 your 
 
Ver.13. Epbeftans,Chap.T. 
 
 181 
 
 your faluation, in him 1%, euen yce, when yce 
 had not heard onely, but alfo beleeued, were fea- 
 led with the holy fpirit, which had beene before ; 
 pronvfjd vnro life eternal!. To omit the firft cir- 
 cunftance, which hath met vs before, and the fe- 
 condalfo, which doth giue occa/ion to conlider 
 what impure perfons the Lord doth choofe to 
 fmftitie j wee will come to the third and fourth 
 points propounded 5 firft handling the generallcir- 
 cumftuncesofthem;(econdIy,touchingthofe things 
 which may by the way bepointed at in them. 
 
 Tou when you bad hear d.werefealedwhh thejpirh.~] 
 Obf How God,by hearing his word.doth bring vs 
 to be partakers in his fpirit. Hearing is euery where 
 made the beginning of our comming to God j He 
 that beareth, and lear net h from the father J oh ,6. if ye 
 bane beard an i learned Cbrifi^as the truth Uin Chrtfi y 
 Efhf.Af. 21. The word hath beene fruit full in you from 
 what time you heard, &c. Col. 1. This was the ftnfe 
 by which firft death enrred; Eue hearing the 
 S:rpenr, was feduced: and this is the fenfe by 
 which wee are reftored. Looke as the ground 
 cannot be qmckned wichfruits,till i: receiue fcede, 
 and the dewes from heauen ; no more can our 
 (bylebe quickned with the fpirit and fruits of the 
 fpirir, till by hearing it hath taken in this feede im- 
 mortall, drunkeinthis heaucnly (howcrof Gods 
 'vord.Now it is not cuery hearing which is accom- 
 panied with the (piritjbut hearing with the heart,fb 
 as the heart is affefted to doe that it heareth.There 
 is a hearing with the care bodily 5 thus many may 
 heare,who doe notvnderftandjSc£/£*,heare,& doc 
 
 not 
 
 Do A. 1. 
 
182- ] 
 
 EpbeJuMSiGhvp.i. VfiR.iJ 
 
 tf'l. 
 
 Vf*z< 
 
 notheare.Ifout-landifhmen were herc/uch as did 
 onely know their owne forraigne language 5 we 
 might calkeiowd enough in Englifh, not fearing 
 their hearing of vs. There is a hearing ioy ned with 
 vnderftanding, when yet the heart is not affefted' 
 to doe after it; and this hearing is no hearing alfb : 
 If one heare vs asking him to doe this or that 5 if he 
 hauenomindeto performe it, we fay, heecannoc 
 heare on that fide : It muft Ergo, be luch hearing as 
 Lydea heard with, whofe heart God opened to at- 
 tend to Pauls preaching. 
 
 The Vfc of this is, to let vs fee,that where there 
 is much hearing,yct the word is not there heard as j 
 itfhould i>e:Who commeth to haue his heart burn j 
 within him ? to be filled with thefpirit by hearing, I 
 by being taught being admooifhed I It is pittifull ^ i 
 We may obferue fbme like Judas f who was, when 
 now he had heard Chrift,and taken the fop,he was j 
 filled,but with Sathan ; they are viler after hearing I 
 then before: 8c the moft like children, when Schoo-j 
 ling-time is ended. Nay it is to be feared,that fotae 1 
 with hearing, are grownepaft hearings as thofej 
 who dwell, neere the continuall roaring of 
 mighty waters, they waxe deafe, through conti-J 
 nuall hearing fiich vehement noyfe , h that they ' 
 cannot heare any thing at all^fo many ,t he (bund of 
 Gods word hath fo long heare their eares,that they 
 cannot difcernc any thing in it,what euer is fpoken. 
 
 Secondly, this muft tench vs to attend on hea- 
 ring: Wouldftthou keepe thefpirit from being 
 qucnched,defpifenotprophecie > hearing the Scrip- 
 tures opened to thy vfe. Euen as the Conduit- 
 pipes 
 
Ve^.J3 
 
 Ephefians^Cliap. 
 
 x83 
 
 pipes carry the water hither and thither Co doth the j 
 word conueigh the graces of the fpirit into our j 
 hearts; It is a peale to bed^when men can be with- j 
 out, hearing, not feeling neede of it,as fome times 
 they haue done. 
 
 Secondly obferue, what word heard bringeth 
 vs the quickning fpirit, the word of the Gofpell. A 
 mans drooping heart,vpon the comming of fome 
 goodnewes to him, itfceleth as it were newfpi- 
 rits retarne to it ; fo our dead hearts, when God 
 hath made this glad tydings of faluation and par- 
 don of finne be brought them, there doth returne 
 to them a quickning fpirit of peace, and ioy vn- 
 fpeakeable and glorious. Recemed yen the Sprit by 
 baring the Law, or by the Doffrine of faith preach- 
 ed? Gal. 3.3. And for this caufe thejniniftery 
 of the Gofpell, is called the miniftery of the Spi- 
 rir, not of the Letter * becaufe this doftrine doth 
 onely bring vs to receiue the quickning fpirit, 
 which doth worke in vs a life eternall. The Law 
 may bring vs to feele our felues dead, Rom.-j. but 
 it cannot quicken any : Though when the Gof- 
 pell hath now quicknedvs, itmayinftruft vs, re- 
 forme vs, yea, delight vs in the inner man, Rom.j. 
 many things may helpe vs, when now wee Hue, 
 which could not be meanes of refloring vs from 
 death to life. But it may be obiected, the Gofpell 
 is faid a /auer of death^as well as the Law is find a 
 a killing letter. Ianfwere. The Gofpell is ftid 
 lb, not that dire&iy the nature of it is to kill, but 
 by accident of mens corruption who reieft and 
 will not obey it, it turneth to their further con- 
 _^____ demnation^ 
 
 VoB,i t 
 
2,34 
 
 Epbefimsy Chap. 
 
 Ver,i3. 
 
 Vfel. 
 
 demnation: As the Kings pardon cannot kill any 
 by it felfe, yet defpifed by a malefa&or, it may 
 double his guilt,and bring him to more hafty and 
 fearefull execution : So the gracious pardon of 
 Sod,offered in the Gofpell, killeth not any by it 
 felfe, faueth many who receiueir, yet defpifed, it 
 may by occalion worke heauicr death and defini- 
 tion. But the Law doth of it owne nature hold a 
 man gewin ftateoffinne, vnder death and con- 
 demnation, and cannot of it felfe bring any to life, 
 who now hath offended ; The words lfpeakettyou 
 (faith Chrift) they are fpirit > they Are life : Euen as 
 the body of the fimne, diffufeth as an inftrument, 
 the beames of this materiall light j fb it is the Got 
 pel!, that inftrument of God, by which kec fen- 
 dcth out the light of his gracious fpirit into our 
 hearts. 
 
 The Vfcof it is, to ftirre vs vp earneftly to dc- 
 fire this fincere milke of the Gofpell: Euen as there 
 goeth out naturall fpirits with the milke the babe 
 draweth from themother^fb theLord doth accom- 
 pany this word of his,which the Church miniftretfi 
 as milke,with that fupernaturail fpirit,which giueth 
 quicknance to life euerlafting : Euen as we doe dai- 
 ly renew our feeding,to rcpaire the decay of natu- 
 rall fpirits in vs ; Co muft we neuer be weary of re- 
 newing and encreafing that fupernaturail life and 
 fpirit which we hauc receiued from Chrift.If thou 
 haft the fpirit,heare that thou maiftkeepe itHf thou 
 wouldeft haueit,and wanteft it,attcnd on hearing, 
 remembring how the Eunuch receiued the fpirir, 
 jiffs 8. and how while Cornelius and his friends 
 
 heard 
 
VeR.13 
 
 Ephefians,Cha\>. 
 
 *?5 
 
 \ 
 
 ' I 
 
 heard Peter opening the good word of faluation, 
 the holy Ghoft did fall on thera , to the won- 
 der of the beleeuing Iewes , who accompanied 
 Peter. 
 
 And here, before wee paffe to thegenerall Do- 
 ftrine; note from this, that the Gofpell is called, 
 the word of truth; that all Gods promifes made 
 in Chrift,are true and faithful] jTA^ are Tenjnd A* 
 inert) i C$r.\ . They Are true^ni, wertby all entertAtne* 
 mental Tim. 1 5. The whole word is truerFor like as 
 thewitnefleis, like is the teftimony or depofition 
 which commeth from him : Now God is faithfull 
 and cannot lye; but this is attributed to the Do- 
 ftrinc of the Gofpel, as agreeing to it, with a cer- 
 tains excellency before other parcels of the word : 
 For the Gofpell is fometime called bygenerall 
 names,asado&rineofgodlinefTe, a Law, a Tefti- 
 mony ; Sometime it is defcribed by the author,the 
 Gofpell of God; fometime from the- obieft, the 
 Gofpell of Chrift , of the kingdome ; fometime 
 from the property, as an eternall Gofpell, a good 
 word, a true word, as here; fometime from effeds, 
 as in the next words, a Gofpell of faluation. Now 
 it is tcftified to be a word of truth, after an eminent 
 manner,for three caufes. Firft, it is occupied about 
 Chrift,who is the truth and fubftance of all the (ha- 
 dowes legall, which now are vanifhed. Secondly, 
 the truth of this word is further confirmed to vs 
 then thetruthof any other, by word, by oath, by 
 the teftimony of the great Apeftle Chrift lefus, by 
 a iewry of folcmne witnefles, chofen for this pur- 
 pofc, by a multitude of miracles. Thirdly; this 
 
 property 
 
 Dotf, 
 
i$6 
 
 Ephefians, Chap. 
 
 i. 
 
 VEK.iy 
 
 To beleeue 
 
 that my finnes 
 arc now pardo- 
 ned me, and 
 thatlamfaued; 
 this is not the 
 firfta&offaith, 
 butfollovreth 
 them when 
 now a man 
 doth fee him- 
 felfe to be iufti- 
 fiedinChrift. 
 
 property is the rather annexed to this Do&rine of 
 the Gofpell that thus our vnbeliefe might be hol- 
 penjfor our minde is corrupted with errour, prone 
 to any vnbeleefe, but hard to belecue thefe points 
 fo high abouethe naturall reach and apprehenfi- 
 on of it. Now as a Phyfitian doth (ay of his me- 
 dicine, that it is excellent,not that it needeth com- 
 mendations, but that he may induce his Patient 
 the better to take it^ So God and his Embafla- 
 dours doe teftifieof thefe things,that they are true, 
 that wee might thus be brought to yeelde them 
 beleefe, 
 
 But it may beobie&ed, that word which bid- 
 deth many reprobates beleeue the forgiuenefle of 
 their fianes, and lifeeuerlafting, that is not a word 
 of truth* but the Gofpell doth fo. The reafon of 
 the former propofition is, becaufe that which bid* 
 dethme beleeue a lie,cannot be true^but to bid a re- 
 probate beleeue his fins areforgiuen, is to bid him 
 beleeue a lye. The fumme put together, commeth 
 to this^That word which biddeth a man perfwade 
 himfelfe of that which is vntrue, that is a lying 
 word . Firft I fay, this may be denied,vnlefTe I bid 
 him perfwade himfelfe fb, with a mindc of decei- 
 ving him. Abraham by Gods command was bound 
 to perfwade himfelfe that l/aac was to dye vnder 
 hisowne hand, yet was not that a lying word, by 
 which God fpake to him, becaufe the intent of it 
 was butto proue him : Some fay he was bound to 
 thinkefb, vnlefle God fliould countermand and 
 reuerfe his former command, Anf. Abraham did 
 abfolutcly beleeue it s and Ergo> did not comfort 
 
 himfelfe! 
 
Ver.i3- EphefianSjChvp.i. f x8j 
 
 himfelfe, by thinking God might call backc his 
 former precept, but by confidenng that God 
 could raifc him from the dead : Much more may 
 God bid the reprobate belieuethisor that, while 
 hee doth ic but to euince their contumacy, and 
 doth fee well how farre they are from belicuing a- 
 ny fuch matter. 
 
 Secondly Ianfwere, that the ftcond part of the 
 firft reafbn is not true*God doth bid them belieue 
 on Chrift to forgiuenes of fin, he doth not bid any 
 reprobate dire&iy belieue that his fin is forgiuen. 
 
 O then let vs take heed that we do not giue God 
 the lye in al thefe things which he promifeth to vs; 
 Euery man will blefle himfelfe from this iniquity , 
 from charging God with falfhood in word, yet no 
 man is afraid to doe that with his deede, which he 
 trerableth to pronounce with his lips : as wee may 
 deny God not by word onely, but by workc ; fo 
 wee may make him a Iyer, not onely by charging I 
 falfhood on him by word of mouth , but by our 1 
 deed , going away , and not heeding all the grace 
 he ofFereth vs in Chrift; H* tb*t Meemh ntt/ndketb 
 Gedalyar, i 7*6.5.10. Should one promife me an 
 hundred pound,doing this or that.though I (hould 
 not tell him hee did but gull mee with words , yet 
 (hould I goe my way , neuer heeding what had 
 beene promifed, neuer endeauouring performance 
 of the condition on which I might claime the be- 
 nefit offered, by doing this, I {hould fhew plainly 
 that I did not take for truth that I heard fpoken 5 
 Co it is betweene God promifing to vs on belieuing • 
 and repenting, and our turning our backes on him : 
 
 V with- ! 
 
 &. 
 
x%6 
 
 Vfet. 
 
 Dili.} 
 
 EpbefianS) Chap.i. V er.i j. 
 
 without endeauouring after thefe things. 
 
 This muft ftrengthen our faith toward the pro- 
 
 mifes of God :0 they arc purer then filucr feauen 
 
 times fined. Should an honeft man in telling vs any 
 
 thing, when he came to this or that which hec faw 
 
 j vs noteafie to belituej Ibould he interfirt but this 
 
 I proteftation, thac what he would tell vs he knew it 
 
 lj moft true, we would the eaflkr receiue it, and giue 
 
 credit to it} how much more whm God doth con- 
 
 defcend lb farre to our infirmity , as not onely to 
 
 tell vs thefe things, but to teftifie to vs , that they 
 
 are truth it feife I 
 
 Secondly, it might be noted here, that the Got 
 
 pell is fiich a doctrine, as worketh faluation j Gods 
 
 power to faluation , it may well be called a good 
 
 fpell, or word, for it bnngeth vs the tidings of all 
 
 our good, Firft, itbringeth immortality and life 
 
 to light. Secondly, it offereth vs the grace of for- 
 
 giueneffc,and life cuerlafting. Thirdly, It is Gods 
 
 instrument, whereby hee worketbfaith , receiuing 
 
 \ thefe things. Fourthly, it is the word of Grace 
 
 j which muft build vs vp, and bring vs to that bleC- 
 
 I fed inheritance , Acts 20. 31. But 1 haften to the 
 
 things remaining in this verfe. 
 
 The 3 d , general do&nne is,that it is not enough 
 to heare,but wemuft belieue>before wecan be par- 
 taker of th^ood fpirit of Chril\,Gj/ 31 4. By faith 
 we receiue the fpirit of promt fe:Tkz Gentiles hauing 
 heard and belieued , God did giue them. his fpirit, 
 i^itfs 15.7.8 HeethatMieueth t rivers of Water Jhall 
 \flow from htm, which is fpoken of that fpirit which 
 they receiue , who belieue on Chrift , John 7. a8- 
 
 This 
 
'Ver.13. EphefiansiChap.t. 
 
 [This fore-promifed fpir.t, is firft in the fulnes of it 
 
 rcceiucdby Chri(lourhead,^7/2. 33. and from 
 
 ijChrifticcommech tovs; for from bis fulnejfe wee 
 
 ] reetiue Gr ace for Grace. Now lookeas a member 
 
 cannot receiuc thofefpirito from the head which 
 
 caufe fenfe and motion in the body,but they muft 
 
 ( be vnitcd with the head , fo it is he«re , wee can- 
 
 net haue this fpirit from Chrift oar head, but wee 
 
 jmuft by this finew oraerueof faith be vnited to 
 
 him. 
 
 j But how can we rccciue the fpirit by faith, when 
 . we cannot bc'ieue before we haue the fpirit ? Some 
 thinke that wee haue firft a&uall grace , that is, 
 j that the fpirit as an ayde without vs, doth make 
 J vs a&ually belieue , that fo the fpirit afterward by 
 ; habit of faith, and all other fen&ifying grace?, may 
 come to dwell in vs. Now they would aniwere, 
 j that though wee cannot belieuc without the out- 
 j ward aide of the fpirit, yet we might belieue with- 
 out the fpirit,by any ftipernaturall habit dwelling 
 in vs; but this is the error of the fctiQole : for wee I 
 1 are faid to haue a fpirit of faith,beforc we can bring 
 forth the art of faith, 2 CVr.4. bauing the fcfe- fame 
 fpirit of Bath wee fpeake. Againe > no externe 1 
 helpc can make vs bring foorth good fruit, till it \ 
 make vs firit good trees $ and a blinde man may j 
 be lifted vp to fee, without a faculty of feeing , 
 'asweliasanvnbelecuingman lifted vptoan aft 
 j of Faith , without a faculty, a fupernaturall habit 
 of belieuing : Wee, erg$* are faid belecuingtoj 
 receiue the fpirit, becaufe then wee recetue it 
 more fully and manifeftly, dwelling in vs to our 
 
 V a fan- 1 
 
 187 
 
188 
 
 Ephejiansy Chap. 1 . V e R . 1 3 . 
 
 fan&ification and affurance , touching our re- 
 demption. 
 
 V[e 1. Wherefore let vs labour by faith to be one with 
 
 Chriftjletvseatc,asit were, anddrinke him, by 
 beliefe on him , then (hall wee feele thequickning 
 fpirit comming out of him ;yealetvs ftriue for a 
 further meaftire of faith ; for the wider the mouth 
 orneckeof aveffellis,themore it receiueth, the 
 fall er it hllethj fo heerc, the more our faith dilateth 
 it felfe , the more abundantly doth this fpirit flow 
 into vs from Chrift. 
 
 VJi %. We fee the idoll faith which many reft on , for 
 
 it bringeththem not to be partakers of a holy fpi- 
 rit, nay their faith is accompanied with a fpirit of 
 fenfuality, flcflaly prophanelTe, filthintfTe, coue- 
 toufnefle, euen fuch a fpirit as is fit to come from a 
 grouudlcffe and fruitlefle preemption. 
 
 Thus hauing con fidered the benefit in general!, 
 wee will fife it more particularly ^ for hee doth not 
 barely fay,in whom when ye alfo had beheued,ye re- 
 ceiued the fpirit, but^ were fealed with the holy fpirit 
 J0re.fromifed.Tvfo things are to be marked; 1 .The 
 fealing,wKkh doth figuratiuely iignifie a fingular 
 confirmation giuen to faithfull ones touching their 
 redemption : The feale, the holy fpirit, that is both 
 the perfon of the ipirit dwelling with vs , and the 
 graces of the fpirit inherent in vs,\vhich is here (aid 
 a fpirit of promife,becaufe God had fore-promifed 
 to put his fpirit into our hearts, that his word and ' 
 fpirit fhould neuerleaue the faithfull feed? that he J 
 would poure out the fpirit on ali flefh ; which fo- j 
 lemne promises make me thinke that this phrafe is ! 
 
 in i 
 
Ve r. i 3. EpbcfianS) Chap, 1. 
 
 f **? 
 
 in this fenfe rather to be conftred,as G4/.3. 4. Wee 
 |arc faid by faith to receiue the promife of the fpi- 
 l^rk; that is, the fpirit of promife, or that had btene 
 /; pronvicd, as here it is vttered. 
 I Firft obferuc, that the faithfull are as it were by 
 feale confirmed, touching their fa'uation and full 
 redemption * for this is to be fupplicd from the 
 4. CoaP 30. iter \Who confirmtth *vs , who hath an* 
 nutn ed vs , yea^wbo h*tbfealedvs y 2 Cor. 1 . As God 
 did ftak his Chrift , as the perfon in whom hee 
 v oud be gloriousby working our redemption^ 
 be doth feaic vs who are belicuers>for perfons who 
 ihuii haue redemption by him. Eu:n as per/bns 
 \ contra&tng doe mutually feale and deliuer each of 
 [them ttieir deedes in feuerall : fbbetweeneGod 
 andthebelieu.rjihebelieuerdothby faith fee to 
 his feale as it were, that God is true in that which 
 he promifedi, lohn 3. 3 3. and God he doth feale vn- 
 to the beUcu^r, that be (hall be infallibly brought 
 to the faiuation hee hath belieued ; for to feale vp 1 
 belieuers to redemption, or to feale redemption to ' 
 belicuers, are heere equiualent. Looke what a feale j 
 fet on any thing doth, it Sgreeth well to belieuers: : 
 i For firft a kale maketb fometimes things fealed fe- 
 crct ; Tnus the graces of the fpirit make belieuers I 
 :vnknownerothe worid, who haue not receiued, 
 the feme fpirit with them,yea fuchas none can or- j 
 ' dinarilv know their liappineffe be fide themfelues : 
 My leue u like dfountaine fetled ; for this CAufe the 
 \ World kftoweth you not , lecaufi it knoweth not 
 j the Fxthcr , 1 lohn 3.2. Secondly, a feale doth di- 
 ftinguilh} thus the belicuers area peculiar to God, 
 V 3 arc 
 
 Doa t +. 
 
2,^0 
 
 EphefianS) Chap, i . Ve R. i 3 . 1 
 
 are fet apart » as the firft fruits of the creature, are 
 taken out of the world. Thirdly, A feale doth 
 make things authcnticall: Thus meafures,cloathes, 
 dccdes,any thing by the feale comming, is confir- 
 med and warranted in the kinde of it : Thus belie- 
 uers they haue that giuen them which doth fully 
 allure their (a!uation alwaies, yea,which doth not 
 onely make it fere in it felfe , but fometimc put it 
 outofalldoubt with them, that they can fay, they 
 know whom they haue belieued, and that hce is a- 
 ble to keepe their faluation they haue trufted him 
 with to that day. Looke as Kings when they take 
 any to great offices, or to haue & hold lands, mat- 
 ter of inheritance heere or there, they giae -their 
 feale, that they may the more fecure it vnto them j 
 fo doth God to vs, when now hce taketh vs belie- 
 uingtothat heauenly inheritance. But it may be 
 obiefted by many belieuing hearts , wee finde no 
 aflurance , but much doubting euer and anone, 
 though wee hope wee haue and doe truely belieue. 
 Anfw. It is one thing to haue this or that furely by 
 deed and feale con firmed, another thing to know 
 that we haue a thing fo icaled : As men in earthly 
 things may haue fure euidence for this or thitt,and 
 yet not alwaies know the certainty of their hold , 
 and (b doubt cauflefly 3 thus it is in belicuers , they 
 haue their redemption euer fure'y fcaled , but not 
 knowing the certainty hereof in themfelues , they 
 arc yer-while fubieft to doubtings. 
 yft 1. The Vfeis,that feeing God hath thusfealcd to vs 
 
 our fal«ation,we (hold,£r£i, labor to be fully per- 
 fwaded touching this his grace toward vs.Though 
 
 true 
 
J VER.13. EpbifatnS)Ch*ip.i, 
 
 9 l 
 
 true beleeuers arc not alwaics fore of their? filiati- 
 on in their fenfe and iudgement, yet they fhould 
 euerftriuetothis; For as men would be trufted 
 confidently ,in that they promife and fwal^fo God 
 much more wouJd haue vs be fecure, touching 
 that which he bath promifed, written, (worne,0ur- 
 wardly and inwardly failed. 
 
 Let vs ail ftriu: to get cur felucs fealed to re- 
 demption, feeing God doth feale thofe whom hee 
 wilJdeliuerin that great day v if we be not- in< ch«s 
 number, we (hall not dcape damnation. Euer* as 
 in the ninth ot'Ezfchitl^indReutLuiM 7. thofe were 
 kept from the Judgement (pirituall in the one 
 place,corporall in another, whom God had fealed 
 and marked thereto, (o is it here,&c 
 
 The laft point foiloweth, via. That the holy 
 fpirit, and the graces of the fpirit, arc thefeaie aflfu- , 
 ring our redemption,thclealcfealingvstoredemp- ! 
 tion. For aflurance of out ward things wee haue 
 onely the feale fealed on waxe, or otherwife, \ 
 wee necde not the Signet foaling ; but wee are I 
 confirmed touching faluation , both by the fpi- 
 rit of God , who is as it were the feale fealing, 
 and by the graces of the fpirit, which is as it were 
 the fcale fealed and printed vpon vs;yea,thefe two, l 
 both of them are together as a feale, while it ftan- ! 
 de r h vpon the matter which it nowfealeth. Loofce 
 asthe Kings of England graue on their broad Seale 
 their owne image, & fo print as it were their owne j 
 pifture in this or that which they feale: So our God 
 by his holy fpirit, eiTentially like him felfe, he dorii 
 j print vpon our foales, his owne image; vpon vs I 
 
 i l _ v 4 fiy, 
 
 Vf* t. 
 
 Dott.f. 
 
ioz, I Epbefians , Chap. u Vek.ij. 
 
 fay, whom he fealeth to redemption. 
 
 Now, that both Gods fpirit and this image of 
 God in vs, doe as it were feale vs vp to faluation, is 
 plaine. For firft of the perfbn of the fpirit, it is 
 fpoken, Rom.Z. that it bear eth witnejje to our faints, 
 that we are Gods children^ and heires with cbrijL The 
 fpirit or God doth by hisowne teftimony in (pechll 
 manner confirmevs and affurevs this way. Now 
 for the other , We know by this faith Saint lohnjhat 
 we are tranjlated from death to life, becaufc we lone the 
 brethren. Now feeing it is the holy fpirit dwelling 
 in vs, and Gods holy image in our foules, which 
 fealc vp our faluation : How (bould wee labour 
 for the fpirit and for holineffe, without which none 
 (hall eoer fee God I Had wee great matters to be 
 conueied to vs, though all were concluded, and 
 the inftruments ready drawne, yet wee could not 
 reft till we had got all fure fealed 5 fo it is with vs , 
 we (hould not reft, bat fecke this holy fpirit, that 
 we might fee our hcaucnly inheritance fafc and 
 fare, cuen fealed within vs. 
 
 Secondly ; We fee by this, that the fealc is Gods 
 holy fpirit, that God doth not intend by fealing, 
 tomakeourfaluationccrtaineiriitfelfe, but tovs 
 a!fb: For he who fealeth vs with fuch a'fealc which 
 we may know, hee would haue vs affured in our 
 fcJaes, touching that to which we are fealed : Bue 
 thefpiritmay beknowneofvsj for that which is 
 a figne manifefting other things to vs,muft needes 
 it felfcbemanifeft. Now Saint John faith, By this 
 we know God dwelleth wvs y and we in him; becauft he 
 hath given <vs cj bis faint : Vnreafonable Sheepe 
 
 cannot i 
 
VeR.i4* Bphtfians,Ch3Lp.u J 193 
 
 cannot know the markes wherewith they arc mar- 
 ked 3 but reafonable (hecpe may know the leak 
 ' wherewith they are fealed. 
 
 Thirdly, we may gather how fcarefull the ftatc 
 of fuch is,who wil fcoffe at the (pirir,at Purity,Ho- 
 lineffe : Surely as Go d hath his feale, fo the Deuill 
 hath bis: when hee fiileth men with darkeneffe in 
 middeft of teaching , hardens their hearts till they 
 know not how to beaftiamed and penitent, filleth 
 them with hatred andfeorne of fuch as are more 
 I conlcionable then themfelues, it is a preempti- 
 on God hath giuen them vp to the power of Sa- 
 than, that hee might feale them to eternall dam- 
 nation. 
 
 who U the earneft of cur Inheritance \ *vnti\l that re- 1 ve k s e. 1 
 dcmftion % ft$r chafed to thefratfe ofhisglory^ Hee 
 commeth to defcribc the fpirit more particularly j 
 from that which he is vnto vs. Firft,for the u ords: 
 It is to be marked that he fpeaketh not of the fpirit 
 as a thing in the Neuter gender, but vfeth the arti- 
 cle Mafculine,to point out the perfon of the fpirit; 
 and our Englifh relatiue (who) doth morediftinft- 
 IyanfwertotheGreekc,thtn (which) . This word 
 (Earnefi) is in the original tongues more large then 
 our Engiilh, and may fignifie pledges, pawncs,ho- 
 ftages, as well as earneft , which is in contraft of 
 buying and felling onely exercifed, and is a giuing 
 fbmcfmall partofafum, to a flu re that the whole! 
 flhall be te id: ed accordingly in due fca(bn. Inberi- 1 
 tance is puc for thatconfummaee inheritance of 
 glorv keptforvsinheauen, i Pet.i. 
 
 Vntill the redemption, ] noc for the redemption \ 
 
 it 
 
^4 
 
 Ej>hefians 7 Cha$.t. Ver.i4. 
 
 Dott.i. 
 
 ic is the fame propofition which we readc/^.4^0. 
 The redemption is heere to be vnderftcod >no* of 
 that which we are (aid to haucwr. 7. but of the 
 redemption of the body ^ or of the full liberty of 
 the (cnnes of God>w-hich is kept till that great day. 
 The fu mme is : Ye are Tea led with the tpirk who 
 is in you with his gifts, and is vnco you as an ear- 
 neft in hand, afluringyou that you (hail haue that 
 perfect inheritance beltowed on you,yca, it dwcl- 
 Icth with you,asan earned cgBfinmiagycMi in this 
 behalfe , till that redemption cf glory De r ali you , 
 which is purchafed to the praifc ot Gods glorious! 
 mercy. \ 
 
 The parts are two:Firft,that thefpirit is faidto 
 be an earnefi of our inheritance \ Secondly, the du- 
 rance of time, in thofe words , to, or ^vntili the re- 
 demptioniwhich is defcribed from the property ad- 
 ioyned , a redemption purcbafed ± fecondly, from 
 the end , to the praije of his glory. 
 
 Firft then that he changeth the gender,and fpea- 
 keth of the (pint , as a Pcrfon who is , it is to be 
 marked, notonely as confirming the fpirit to be a 
 diftincT: perfon from the Father and the Sonne,and 
 alio giuing vs to confider that we haue the perfon 
 of the fpirit dwelling with vs , and the gifts and 
 graces wrought in our foules. Ic is not with the 
 fpirit and his gifts, as with the Sunncandhis light, 
 the body of the Sunne being in theheauens r wlun 
 the light is with vs heere in earth j but wee are to 
 concciuethe fpirit himfclfe dwelling in thisfan&u- 
 ary of grace, which himfelfe hath erected in our 
 foules. This by the way. 
 
 The 
 
Vgr.m. Ephefians,Ci\3ip.i . 
 
 The mainc point to be marked is, that the fpi- 
 rit doth not onely as a feale, but as an earneft pen- 
 nicgiuen vs from God,confirmc vnto vs our hea- 
 uenly inheritancc,aiTure vs that we ihall receiue in 
 due time the fulnefle of grace & glory, 1 Cor. i .22. 
 Who hatbgiuen <vi the cArncIi of his fpirit in our harts: 
 Euen as men doe afllire others that they will pay 
 them the whole (umme due (or this cr that, by gi- 
 uingan earneft ; fo God doth make vs, as it were,, 
 part 6f paiment, doth execute m part his gracious 
 promife,that we m;iy be the better afcertained tou- 
 ching his gracious purpofc of bringing vs to that 
 ' our heauenly inheritance : He knoweth our vnbe- 
 fieuing rnolde,and ergo } omkteth no meane which 
 may kelp vs forward to allured perfwafion. 
 
 Thereis twixt an earneft and the fpirit with | 
 the grace wrought in vs, great refcmblance. Firft,;! 
 an earneft is part of the whole fumme, winch is in : 
 regard of this or that, to be paid in times appoin- ! 
 ted 3 Co the fpirit wehaue, and grace, is the begin- i 
 ning of that glorious being wee (hall receiue , the j 
 fame for fubftance,differing in degree. 
 
 2. An earneft is but litti-c in comparifbn of the \ 
 whole;twenty fhillings is earneft fufficient to make 
 fure a fumme of an hundred pound: Thus all wee; 
 haueisbutafmallthingin comparifbn of the ful- 
 neiTe we looke for, euen as the firft fruites were in 
 comparifon of the full harueft. * 
 
 5, An earneft doth affure him that recciueth,of \ 
 the honeft meaning of him with whom hee contra- j 
 cteth ; (0 the fpirit and grace which wee receiue ) 
 from God , doe affure vs of his (etled purpofe of 
 
 bringing 
 
 z^5 
 
 ! Don. Z 
 
 Arvearmft 
 doth Hay whi) 
 him chat rccci- 
 ucth the com- 
 plcat fumme: a 
 p'cdgcis giuea 
 back when the 
 fumme vniter- 
 raken it fully 
 performed. 
 
. 9 6 | 
 
 Ephejumsy Chap, i . V e r. 1 4« 
 
 Via. 
 
 bringing vs to etcrnail glory. 
 
 The Vfeis, firftto be fully perfwaded without; 
 doubting,that God will bring vs to that perfect re- 1 
 demption both offbule and body : We are not to) 
 doubt about that which God by earneft,by pledge! 
 and pawne coniirmes vnto vs \ though we will not; 
 belieue a mans word , nor truft his Bill or Bond ; 
 yet vpon fufficient pledgeor earneft,we wi:l de^Ie,! 
 no whit fearing our man, though hee be neuer fo i 
 weake; and (hail we not truft to God, for that tor 
 which we haue Co good a pawne lying with vsJBut ! 
 becaufc this is a point controuerfall,! will fet down 
 my iudgement briefly ; concerning it, viz*. 
 
 Whether wee mjy in ordinary courfe be infallibly 
 perfwdded touching onr f that/on. 
 
 The cruth is , Chnitians may come to it : 
 That which is fufficicnt'y confirmed on Gods part 
 to ChriChans,and that whofe confirmation may be 
 fufficientlyreceiuedonChnftiansparr,concerning 
 that they may infailib'y be allured; but God hath 
 fufficiently confirmed it,as isp aineby his Word, 
 fcaIcs,oarh, plcdge,&c. and what- God offereth or 
 confirmcth fo, we by faith may receiue iij for faith 
 doch inable vs fuffiuently to belieue that God re- 
 uealeth to vs:Now his wil to faue vs,by all the for- 
 mer is particularly reuealed, as wee lhall Ihow fur- 
 ther hereafter. That which maluth vs vnable to I 
 haue found ioy, hearty thanktfuinefle, courage to' 
 proceed in a godly courfe, that is contrary to the} 
 truth: But to take away this certaine perfwafion of 
 our inheritance doth this.-How can I ioy in a thing i 
 which Iknow not whether I (hall haue it or no J I 
 
 meane' 
 
! Ver.m. EphefiartSy Chap. t. 
 
 I meane with found and full rdoycing I How can I 
 
 be thankefull for chat which I know not whether 
 
 I euer I (hall get it or no? How can a imn haue heart 
 
 | to proceed, while he cannot know whether he is in 
 
 \a eourfe right or wrong, and cannot tell whether 
 
 J all hee doth will come to any thing yea or no I To 
 
 'explane the truth more fully Jwil open thefefonrc 
 
 points, i. What this certaincty is. a. On what 
 
 grounds itrifeth. 3. In what ftate the faithfuil at- 
 
 taincir. 4. That the fence of it may alter euen in 
 
 thofe who haue attained it. 
 
 1. This certainty is no other thing then the te- 
 ftimony of a renewed confeience, which doth wit- 
 nelTe through the fpirit, that" wee are inflate of I 
 grace, and that we (hall be brought by God to life 
 euerlafting. I call it a teftimony of the confeience, I 
 for the confeience doth n©t onely (how vs what 
 we are to doe, what ftate we (hould feeke to get in- 
 to,but it doth witnes & giue iudgement about that 
 we haue done, and the ftate we ftand in , be it good 
 or euill. The confeience accufeth of finne^nd wit- 
 nefleth to a man that hee is in the ftate of damna- 
 tion * it doth witneffe to a man that hee is in flatc 
 fiibie&to Godstemporary difpleafure,andfo like- 
 wi/e that a man is in fuch ftate as that God will 
 fhew him fauour for the prefencand bring him to 
 fee his promifed fa!uation:That it is a teftimony of 
 our fpirit , that is, our confeience renewed , it is 
 plaine, Rom.%. 1 <5. That our fpirit doth witnefle it, 
 through the fpirit witnefling our ftate vnto it, Is 
 plaine in that place: a\[o>The fpirit of God doth mt- 
 neffe with our fpirit 1 and Rom p. a. My confeience 
 
 bearetb 
 
 ■?7 
 
J% 
 
 EpbefanSyQhz^A. 
 
 Ver.i4« 
 
 I oh 6- 40* 
 
 bt aretb me r ecord through the j f fu it \ for thcconfci- 
 ence doth but fpeake it as an eccho ; that it tcftifr- 
 | eth tovs both our prefent eftare of Grace,andour 
 inheritance with Chrift, it is euident there alfo ;i 
 Nay,when the confcience,through the miniftry of! 
 the Law, doth teftifie to a man hu> irate in finne|| 
 and vnder the curfe,it is through thejpirir of bon^j 
 dage that it doth Co teftifie, this being the office or j 
 Gods fpirit,to teach vs to know the things beftow- 
 ed on vs , I Cor. 2. ia. to worke in vs not faich 
 onely , but fpirituall decerning of thofe things 
 which are wrought in vsyand looke toward vs be- 
 j lieuing. 
 
 1 The confcience doth teftifie this,part!y through 
 j faith belieuing it, partly through dilcerning the 
 ! faith , loue , obedience, which are by Gods fpirit 
 j brought forth in vs, 1 lohn\ \6. Weebtuefaovne 
 Andheleeued the loue the Father U»rctb vs. I know 
 whom I haue trufted, and that hee is able to keepe 
 my faluation committed to him vnro that day , 
 %.Tm.i&. Faith may receiue what the Word doth 
 teftifie, but there is a word tcftifying thus much , 
 that my particular pcrfon beholding the Sonne, 
 and belicuingon him, (hall hauccternall lie, and 
 be raifcd vp at the laft day jthat there is no condem- 
 j nation to me being in Chrift; that he who hath be- 
 gun his good worke, is faithful!, is conftant , and 
 will finifhitalfbj thatChrift is made of God, not 
 onely an author,buta finitherofmy faith, noton- 
 lyaiuftificrofme, but a perfeft redeemer j that I 
 being iuftified and called , (hall alfo be glorified: 
 Neythcr could lobn with the faithful! belieue 
 I Gods 
 
' ■■ ■ ■! ■ ii ■» 'I ■ i ■■ I « ■ » ■ ■ WW "I 
 
 VER.14. Ephefians>Chsi$.i. 
 
 99 
 
 . Gods loue toward them in particular,if fomc word 1 
 
 did not ihow it : Neythcr will the Papifts fay that 
 
 all of them were priuiledged with lingular reuela- 
 
 tion : For though no word exprefiy fay thou Tko- 
 
 ma* belieuing [halt be iaued, yet that word which 
 
 Ifaitti, entry one belieuing fiall be raifed t^.that word 
 
 {faith, I beleeuing /ball be rai/ed <vp - y Otherwite wee 
 
 )night aske what word faith,thou Thomas Iball not 
 
 kilJ,ftealc, &c. if the generall did not fufficiently 
 
 contains euery particular perfon I 
 
 But it will be laid, How doe you know that you 
 
 truly belieue?To which I anfwer,comming to that 
 
 j fecond ground, by a gift of diftin&ion or vnder- 
 
 ftanding, wee know thefe things wrought in vs by 
 
 j God, and by difcerning thefe things, wee are affu- 
 
 ! red touching that full faluation promifed to vs, 
 
 Firft, that wee may know them,, then that thefe 
 
 knowne doc further aflfurevs: Fauldid know on 
 
 whom hec had belieucd j How could we fay euery 
 
 one wcbelieue, it we might not know it I Can we 
 
 fpeak that truly wherof we can haue no certainty? 
 
 Thirdly , when I fee oneyor truft to any,promifing 
 
 me this or that, I know I fee him and truft to him, 
 
 reft on him tor that he hath promifed : Shall I by 
 
 faith fee (Thrift the Sonne, and reft on him, and yet 
 
 know no fuch thing ? Wee may know wee haue 
 
 fbme kinde of faith, but not that wee haue the true 
 
 liuc ! y faith. Anf S. Paul bids vs , to try and prone 
 
 our felues whether wee haue not thatjaith^by which 
 
 Chrifi dweileth in our hearts , which is the taith of 
 
 fuch as are accepted with God, 2 Cor a 3.5.tf.Now 
 
 to bid mee make fearch and examination for that 
 
 which 
 
3O0 
 
 EphefianSjChap.t. Ver.i4. 
 
 which cannot be found out, were ridiculous. Our 
 loueto God and our brethren, by which we know 
 our felues tran dated from death to lite , wee may 
 knowalfo. S c . John maketh it a figne of our being 
 tranQated;Er£0, it may be knowne. Signes ma 
 nifefting other things, mud themfeiues be mor 
 manifcft. Secondly, hee that may know hee hat 
 true, faith, may know a priori , that hee hath lou v 
 alfo : forloueis in true faith as the fruit in the" 
 root, from which it fpringeth: We loue God when 
 now wee haue found that hee loueth vs firft.Now 
 by faith we perceiue God to beare vs loue,& be re- 
 conciled, for God doth offer his loue tomee belie- 
 uing. Againe, if I louc men, I know my loue to 
 them , yea, and in what degree I beare them loue : 
 Shal I loue God to the denying of my earthly pro- 
 fir, yea my life often, and not be able to know that 
 I loue him I Were this true, when Chrift asked Pe- 
 ter,Lotteft thou me, he fhould haue anfwered, Lord, 
 thou knoweft wee cannot tell truely whether wee 
 loue thee. Againe, S*. lohn faith , By this wee know 
 that we lorn him, if wee keepc his commandments : If 
 any fay we know that we haue a natural! loue, but 
 wee are not fure that wee haue this Chriftian loue. 
 Againe, many Chriftians thinke they haue true 
 loue , yea Peter himfelfe was deceiued in his loue. 
 Anf, The loue of a meere natural man to God,is as 
 like Chriftian loue,as an apple is likean oyfter^and 
 therefore we pafie by it. Chriftians are eyther en- 
 lightened onely, and not fincHfied,or fanclified al- 
 fo with their enlightning ; The former may thinke 
 themfeiues to haue loue, not hauing it^but becaufe 
 
 a man 
 
j Ver. 14. Epbefiansy Chap, 
 
 3Qi 
 
 a man dreaming, or running vpon fome miffake, 
 may bedeceiued, thall this prejudice 3 but that a 
 man waking may iudge truly of this or that which 
 is before him J A man that hath no charirv, think- 
 eth himfelfe to haue it ; therefore one tan hath it, 
 may not iudge infallibly that he hath it r Now for 
 thofethac haue it as Peter y they may be dtxeiu^d, 
 not in Judging (imply of the thing,but of Che mca- 
 fure of that which is circumitan :iaJJ in their fpiri- 
 tuall life, not in that which i* fubitantiaii. iV/<:r was 
 fiot deceiued in thinking that hee had faith and 
 loue, but in prefuming abouehis mcafure. Third- 
 ly, wee may know our workes, which are fruires 
 growing from the tree of grace in our larts S.Iehn 
 maketh them fi nes which doe cu den tiy declare 
 loue, erg$ y they are manifeft. Hee who knowcth 
 when he doth linne 5c fwerue from obeying God, 
 hee may know how farre bceobeyeth God ; they 
 who doc Spiritually obey God , eyther they know 
 it, or their conferences are notpnuy to that they 
 doe , cannot beare witndTe and iudge of that they 
 doc} but this is faifc. Pauls conference did teftirie 
 to him, that hee did waike in iimpiicity, according 
 to the Grace of God. True it is, that for the out- 
 fide, the works of vnfanclificd men are like to the 
 workes of the (anftiiied , but they are without the 
 life an J fpint which is in the worke of a true bclce- 
 uer,to which he is no lefle priuy,then to thecxter- 
 nall worke which commeth from him. Tocon- 
 clud^they vvho Inue the teltimony of a good con- 
 ference, miy know that they obey G:>d linccre'y : 
 ButCnnftians may haue the teftimony of good 
 
 X confei- 
 
302. 
 
 EpheJiMSyChay. 
 
 VfcR.14' 
 
 confciences. Belide that,the fpiric doth teach our 
 conferences to beare witneffe of the gride and ioy 
 we haue, and fo by confequent of all wee doe ac- 
 cording to good. Now the conference as through 
 faith fb difecrning thefe things, doth teftifie to vs 
 from thefe our faluation, which he hath promifed, 
 and God will not forget to finilh what hee begin- 
 neth. Should a King promife to ereel: fome Col- 
 ledge , and giue iiberall maintenance to Students 
 in it , wee are certaineby a humane faith 3 that hee 
 will doe fuch a thing, though it be not begun* but 
 when now the foundations were in laying , then 
 wefhould not onely belieue his purpofe, but in 
 part know it by that we faw executed, and by that 
 we faw in execution, wee would affureour felues 
 the thing ihculd be finilhed. But heere it will be 
 obie&ed that though knowing thefe things wee 
 might come to fee our felues in prefent ftateof 
 grace, yet we cannot be fore of our faluation , vn« 
 leffe wee could know that our faith, loue, and obe- 
 dience, fhould pcrfeuere to the end. To this I an- 
 fwer, that the Scripture could not fay that he that 
 belieuethhathaneuerlafting life, that there is no 
 condemnation to them that are in Chrift , did it 
 not take our faith and the fruites of it to be fuch, 
 from which wee fiiould neuer fall, through the 
 power of God j and this the confcience commeth 
 to know by faith in God, concerned through fuch 
 promifes as thefe $ / mil make you walkein my 
 commandements 3 2 wiU put my feare in you that 
 you fbail not depart ; 1 haue begun my wot h, and 
 I will perfeft it in you ; 1 am author an ifimfher of 
 
 ty\ 
 
V er.i4- EpheflanSyCha^, 
 
 i. 
 
 303 
 
 thy faith \ k u my will tbo» fbouldeft haue eternal 
 ! life, and he raijed <vf at the lafl day. N ow though the 
 confciencc doth teftifie this our prefent being in fa- 
 uour, and our future faluation ; yet it doth not this j 
 in euery ftate of a belieucr. For iirft there is a flaw 
 in which faith is a fmoaking weeke, defiring that it 
 could bclieue,rather then getting vp to feele it felfe 
 bclieue. Againe, though faith be not troubled,but 
 doth quietly flay on Chrift,and tafte God good in 
 letting them finde peace with frm, yet fuch is the J 
 ^infancy of fpirituall vnderftanding in Chriftians j 
 I now firft conuerted,that they doe not returne into 
 ! themftlues, and iudge of that they doe, and of the j 
 ! great confequence which follcwetb from that 
 j which they doc. Hence it is that they will tell you 
 they finde God good to them, and goc on checre- 
 fiilly in duties for the prefent , but they come not 
 to behold the itabiiity of their faluation for time 
 to come. There is a ftate in which faith is exercifed 
 with temptation/romtfnbeliefe or otherwife , by 
 which oppofition the foule is kept from attaining 
 thiscertainty,being encountred with doubtful ap- 
 pearances, which it cannotwei anfwer & dearc for 
 [the prefent. There is a ftate wherein faith is now 
 
 • grown vp,& either hath 6ut-wreftIed,or otherwife 
 i is exempted from knowing fuch temptation 5 and 
 ' the faithfull in this ftate doe perfwade themfelues, 
 
 j that Gods mercy,and truth, and power fhail carry . 
 ! them through vnto faluation. Loofcein 1 Pet. j.| 
 
 • <v. I r . The GodofGr&cejvho hath through Chrtfi failed I 
 \yo» <vnto eternal glory, when ye* haue a little fttjftredy j 
 
 heperfeCf you, ftabli/b yon, Jlretf^then you, ground you ! 
 fure. X 2 Laftly, 
 
304 
 
 Ephefiansy Chap, u VBR.14 
 
 Laftiy, when nowourconfciencesarecometo 
 teftifie through faith and experience, this happy e- 
 fhte, we are iubkt\ by neglerting meanes , by fal- 
 linginco fbmemoregncuous iinne, by fecretde 
 fertions ere-wbiie to lofefor a time this comforta- 
 ble perfwalion, the fpintnot (peaking in vs by his 
 light as heretofore* and our conferences and faith 
 fo hurt and wounded, that the aftions of them are 
 troubled, dcpraued,as we fee the like befall the na 
 turall reafoi and fenles. Wee fee through melan 
 choly what reafbn commeth to imagine , how the 
 eye thinkes it fees things yellow and redde , when 
 they are nothing fo j the talk things bitter, wfaeri j 
 they are fwcet j fo the fight of faith and confcicnce,.) 
 when nothing but finnc , guilt, wrath , angry de- 
 fertion ouer-iay it,it feemeth to fee euery thing, for 
 the time,of like colour to thofe things wherewith it 
 ispoflefled. Thefe things I thought good to fet 
 downe, that we might conceiue the nature of this 
 point more fully. One thing is to be anfwertd 
 which feemeth to me of greaicft moment, name 1 )', 
 that this do&nne doth leaue no place lor feare,btn 
 breedeth prefumption^butthis isvtterly demnfcior 
 the grace and mercy of God belieued , breedeth 
 JoueofGod,andconfequently true feare, which is 
 oppofed to fenfelefle ftupidity and carnal i prc- 
 fumption, though it cafteth out feare, which pro- 
 ceeded from vnbeleefe. 
 
 Second'y , fuch who may be certaine of fa-uati- 
 on by faith, they may befecure, if they did not as 
 well ftand in this grace by faith,as hri\ ent«r into it; 
 but this wee teach with the Scripture,and ergo our 
 
 dodrine 
 
Ver,i4. EpbefiaitSjChwp.i. 
 
 doftrinc doth (how that thofe who fee this Grace, 
 haue ftil! need to looke to Chrift the author and fi- 
 nifherofit, that they may fofhnd initvnto the 
 end. 
 
 Thirdly, it is falfe that fjch as are Cure of fahia- 
 
 | tion haue no caufe to feare, vnlefle no other coils 
 \ but final! damnation need to be feared $ but while 
 ) the ibule is fubiect to bring vpon it Godj tempo- 
 rary wrath, fickneflesfpirituall, hellxfh anguifli to 
 'the fenfe of it , there is (till left cauie enough to 
 feare. 
 
 Let vs then deteft that damnable doclrine which 
 doth condemnethis particular perfwaiion,as pre- 
 fumptuoushereiie, which maketh rhefpirit play 
 
 I all-hid in vs , fo that wee cannot know what wee 
 haue, what wee doe, what things abide vs through 
 Gods mercy. Yea let it reproue many of our con- 
 
 | ceits, who haue left popery , and yet thinke that 
 
 j this is impolfible, that it is too high a point, fome- 
 whatprefumptuous, that it is not neccflary,that a 
 common hope is fufficient. 
 
 Seeing the fpirit we haue is but as an earned: , a 
 fmall thing in comparifon of that whole fumrae 5 
 let vs not be difmayed though our knowledge and ; 
 faith be but litt!e:The imperfect life in a babc,is life 
 as truciy, as that life which a man attaineth at his 
 con (Ian t age.Though wee muft not take occafion 
 toliueinluft withalitterall knowledge and com- 1 
 mon profeffion,as many do from hence,that all is 
 imperfert and nothing which weobtaine here^yet 
 hauing the Grace which doth make vs in any mea- 
 
 i fiire clean fe the heart, though it be neuer fo little, 
 
 305 
 
 TTei. 
 
 n< 
 
 X3 
 
 euen 
 
io6 
 
 Epbtfians? Chap. i. VER.14. 
 
 Vfi* 
 
 Bvti 
 
 euen hence we are nottobedifcouragedjfeeingit 
 may be little, and yet a true earncft of that fulneffe 
 to be giueii vs. 
 
 Lattly, How (hould wee labour both to get and 
 keepe this holy fpiritj holy in it felfe,making vs ho- 
 ly in whom as Temples it dwelieth I Men if they 
 deale in great matters, they ioue to get earned and 
 good ones} the fuller earneft,the morefecurity. A- 
 gaine, they keepe and efteem an earneft more then 
 other money, which hath no fuch reference to fur- 
 ther matters, as that hath : fo it (hould be with vs. 
 Let vs then defire this fpirit of Grace at him who 
 giueth it : Let vs not defpife good meanes , and fo 
 quench it : Let vs not by not heeding the fuggefti- 
 ons and infpirations of it,grieue it: Let vs frequent 
 the company of thofe who are fpirituall , able to 
 qaicken vs in!this kinde. 
 
 yntil the redemption purchafed % fcc.'] Whence firft 
 obferue, that the fpiritabideth with vs as a pledge 
 confirming vs til our redemption,our full redemp- 
 tion. Firft, that if abideth. Seeondlwas an earnett 
 or pledge.7/4.5p.t;.5o.God premifed that his word 
 and (pirit. (houid neuer depart from that b!effed 
 feede , and all thofe who (hould be borne after a 
 fort of him : and Rom 8. the fpirit of Chrift is (aid 
 to dwellm vs who are Chrift s : Yea, fo that it (hall at 
 length quicken our moriail bodies: the feed of God 
 is (aid to abide in thofe who are borne of God that 
 they cannot linne ^ but 1 will not profecute this 
 heere, which 1 haue done elfe-where. It abided) a 
 pledge,con firming that full redemption : (or euen 
 foules now perfected haue thi fim&ifying graces 
 
 for 
 
Ver.i4- Ephefians-, Chap.i 
 
 307 
 
 for fubftance, which heercthey had , though their 
 faith and hope be changed into fight: and quiet ex- 
 pcftation,nnd by that cxccutcdia their fpirits.they 
 doe expert the confummation of glory, both in 
 body and foulc. But it may be faidj Doth the Ipi- 
 rit ieaue vs at the time of our full redemprionJNo, 
 but though it dweDeth with vs , yet it ceafeth to 
 bea pledge of further matter; euen as the money 
 giuen a man in carneft bideth with him when hee 
 hath the whole (umme payed , but it is no longer 
 an carneft of further money to be receiued. 
 
 This then is our comfort, who haue found this 
 holy fpirit dwelling and working in vs : Though it 
 naay leauc fuch as Saul , whom it neuer (anftified, 
 yet it (hall neuer depart quite from them whom it 
 hath in truth fan&ified, bat they (hall like Dauid 
 then haue it praying in them , that is , teaching 
 them to pray , when they thinkcthemfelucs moft 
 deuoidofir. 
 
 Obferue laftly,that he (aith vre haue a pledge gi- 
 uen vs, till the redemption come which is porcha- 
 fed for vs ; that hecre the faithfull fee not them- 
 felucs fully deliuered : Wee arc the Sonnes of God> 
 but it appearetb not what wee [ball be ; wcebelieue 
 lifeeucrlafting,we doe not fee it, yet we by nature 
 lye in darkenefle of finne and miftrie, God will 
 haue our light return fucceffiuely,euen as the light 
 of the Sunne,which(hineth from onedegrce to a- 
 nothcr, till it come to full ftrength, Prou.^. There 
 is a double redemption, the one which we haue by 
 faith, verfj. the other which we (hall haue in that 
 great day j This redemption belongeth immedi- 
 
 x 4 
 
 Vfe. 
 
 DoFt. 
 
 ate'y 
 
I 3<>S 
 
 EpbejianS) Chap, i . V e r. 14. 
 
 Vfei, 
 
 i atcly & dirc&ly to man, to the creature mediately; 
 for in that great day the creature (hall be changed 
 from the vanity and bondage of corruption to 
 which it is fubied. As the firft Adams treafonable 
 defe&ion,deferued to be punifhed both in his per- 
 fbn , and in all the things which appertained to 
 him>fb it was meet that the fecond l^ddams obe- 
 dience Qiouid notonely reftoreman, but thecrea* 
 turealfo which might any way be a fit apporti- 
 nancc to him in his ftate of glory .But one may ask 
 what vfe there (hall be of thefe vifible heauens, of 
 the earth, when mans manfion is prepared in thofe 
 third heauens? In thefe things we are not to be cu- 
 rious: What if God wil haue them (land as a monu- 
 ment of his former power, wifedome, goounes>tQ- 
 ward vs in our pilgrimage } Againe, wee fee it is a I 
 
 ' ftate belonging to earthly Princes, to haue houfes j 
 here or there, which fometime through all their 
 raignes they doe not once vi(it. What rcfpe&ech 
 man,ye may findc in that I haue written on the 1 3. 
 verfe. 
 
 The vfe is,to encourage vs equally to benre the 
 euils which prefTe vs:Had we nothing to complain 
 of, our redemption might well feeme already paft. 
 
 ! O this is our reioycing, heere wee know mifcry in 
 many regards, but our Iubilie,ouryear of redemp- 
 tion hafteneth: God doth fo feaft his children,that 
 hee will haue their beftdidilaft. When trauellers 
 fet out in thefogge and darke mift of the morning, 
 
 I it doth comfort them that they know the day i? at 
 hand, and they l-hi'l haue ic £ iyrer and fayrer : On 
 the contrary , if thou gettcft not this pledge of the j 
 
 holyj 
 
 ( 
 
JVer.15. Epbefiansj Chap. i. 
 
 30^ 
 
 ! holy fpiritof Chrift 3 thou haft receiued thy confb- J 
 ) Jation, nothing doth abide thee but weeping, wai- 
 | ling,and gnafhingof teeth,an eternal! night,a reo 
 / koning which wil bemor« bitter,then theplcafures 
 J of finne haue feemed fwect. 
 
 I Hauing thus laid down the benefit,he commeth ( Vekse 15. 
 I to mention the effeft which the confideration of 
 <fic wrought in him, which reacheth to the end of 
 I this chapter, wherein two things may be obferued, 
 1 1. The occafion,in this i5.Ttfr/<f.2.Theftft;which 
 J hath two parts. 1. His than kefgi'uing. l.Hispray- 
 ; er. Concerning thelatter; firft we haue fet downe 
 j that he prayed, a. What hce prayed, in the end of j- 
 the i<5/w/£,and fo downward. In fetting downe 
 theoccafion : 1. Weearetoconfider the Apoftle 
 j his hearing of them. 2. What bee heard of them, 
 j which was, firft their Faith, et downe with the ob- 
 i iectofit, tn the Lord lefus ; fecondly, their Loue, 
 I which is amplified from the obieft, to Saints, from ! 
 the quantity and extention of it, to all Saints. The j 
 vcrfehath nothing difficult to be expianed. 
 
 OWerue firft from this, that iWgetteth heere- Dott.i, 
 fty how the matter of grace went amongft them , 
 that Minifters muft labour to know how grace go- 
 cth forward in thofe with whom they are to deale. 
 This was the newes that Paul asked after; his defire 
 was to be certified of this before all other things. 
 Thus Epaphra* told him of the Colofitans cftatqthus 
 hce learned out the famous faith of the Romanes ; 
 thus hee learned by fome of the houfe of doe , the 
 ilate of the CorinthiansiNatmallmzn wil inquire 6t 
 hearken after the health of their friends, how they 
 
 are 
 
3«o 
 
 &• 
 
 V* 
 
 Epbefiansj Chap, i . Ve r. 1 5 . 
 
 are in body andeftate; Thus this fpiricuall man, 
 he was ttil learning how the foules ok the Churches 
 profpered; It behoueth fhepheards to know their 
 flocke. Naturall parents if theyhaue children at 
 the vniuedity, they will inquire how theygoeon 
 in learningand vertue: Thus this Father of fouies f 
 abfent irom them, could doe no other but bee J 
 delighted to learne how they did grow toward {; 
 God. 
 
 Which thing may checke many Paftors now- 
 adaies , whofe Epiftles if one reade, you (hall 
 finde nothing they liften after but newes , like 
 thofe Athenians, <^s4tfsij. newcs fitter for men 
 that follow the Exchange , then for thofe who are 
 Fathers in Churches. Againe, this doth (hew how 
 wide they are, who thinke it curio fity in Minifters, 
 if they look into the manners more neerly of their 
 people: What need they bufie themfelues,^ thruft | 
 their oare into other mens boats I Forapriuatej 
 perfbn without any calling to be inquiiitiue,and to i 
 j prie into others, that I may know how to come o- 
 uer them, caft (braething in their teeth, if they a lit- 1 
 tie difpleafe me,is great wiekednefle > but for a iMi- ! 
 nifter,to the end he may difcharge his duety more 
 fruitfully , it is no other thing then God rcquireth 
 ; for the good of people. Some who would hearc 
 I nothing butemn'm bene, would faaue Minifters qui- 
 I et men, flop their eares with waxe, ex ncuer wcare 
 their eyes about them, but when they haue a bookc 
 in their hand ; but alas, they confider not tbat Mi* 
 niftcrs are fhepheards, watchmen, oucr-feers, &c. 
 and that this is the key which opencth them the 
 
 way 
 
Ver.i}. Ephefians, Chap, t 
 
 way into all the parts of their duetie, viz,, the 
 knowledge of their dates to whom they are to 
 fpeake. 
 Secondly obferue aboat what the faith of thefe 
 \ Epbejiam was occupied, euen about the Lord Je- 
 (us Chriit. Wereadefbmetimethefaich of Chrift, 
 tfomecime the faith on Chrift, fomeiime faith in 
 ^Chrift , as here ; they note much the Lime thing, 
 but that the firft may be concerned, as propoun- 
 ding Chrift the fimple obieft of faith : The fecond 
 phrafe noteth Chrift the obieft, together with 
 our adhering to him : The third,noteth Chrift the 
 I obieft, our inhering in him , together with the 
 word prounded,as the way and mcane by which 
 we come belceuingly to inhere in him- for that di- 
 ftinftion which fome make, following fome of the 
 auncient, is not by Scripture warrantable, which 
 doth indifferently appropriate thefe two" phrafes 
 to the Saints, to beleeuem the Lord iefus, and to; 
 beleeue on him. Chrift is euery where made the j 
 thing which faith imbraceth to faiuation ^ So God 
 lotted the worldjhat be gaue l&is iV/w^whom he hath J 
 fet forth a propitiatory facrifice, through faith on 
 his bloud : Through faith on him we hope to be fa- 
 ued as others \ not that Chrift is theonely obieft, 
 about which faith is exerciLd; but it is the prin- 
 cipal! of all others,and the lo!e obieft about which 
 ic is occupied, that it may obtaine righreou fneffe 
 and life cuerlafting \ other wifo,as faith is called iu- 
 ftifying faith, not that to iuftifie is the fole adae- j 
 quareor full aft of it* but becaufe to iuftifie to j 
 life, is the moft eminent aft of all others y fo it I 
 
 , is i 
 
 3* 1 
 
 Don. 
 
ML 
 
 Epbejkns 7 Ghap: 
 
 V-ER.I5 
 
 is faid to apprehend Chrift, not that Chrift is the 
 adequate, the full obieft of faith, as colour is of 
 fight i but becaufe it h themoft eminent of all, 
 other. In like fort, Lone is called the loue of God 3 ; < 
 not that the fame lone wherewith wee lowe Godj 
 doth not lone men alio ; the contrary whereof, 
 fee, i lohn 4. 1 z. but becaufe God is the moft exccl-y 
 lent obie61 3 about which itis conuerfant. Further 
 to open this point, a.Things muft be fhowedjiirft : v 
 what faith in Chrift,or on Chrift is ; fecondly,why ! 
 faithasitiuflifieth and fauethjs carried to Chrift; 
 onely : Faith on Cbrift, is not onely to know, and : 
 with the eye of the minde to fee that God fent his 
 Sonne, that he was borne and fuffered for man- 
 kinds; buttoreftorftay on Chrift, that we may j 
 finde mercy in him,to the forgiueneffe of our fins; 
 to ftay on hitr^ for faith is not onely a knowledge 
 in the minde, but a godly affe&ion in the will, 
 which doth goe to, embrace, reft vpon Chrift, or 
 the grace offred in Chrift, Ergo, receiuing is made 
 aneffeftof faith, lohn 1.12. and going to Chrift, 
 hee that beleeuetb> hee tjgst commeth to mee, lohn <5. j 
 and the nature of faith is defcribed by words which j 
 fignifte to roule our felues on God, to leane on ! 
 him, as one would ftay hiaifelfe vpon a ftaffe ^ for ! 
 the wordofpromife, not onely containing truth; 
 but offering fbme good thing vntovs, wc cannot; 
 fully receiue it with vnderftanding, but the will al-j 
 fo muft moue toward it. j 
 
 Againejet me bediftreflcd for a hundred pound,' 
 orfo, ifoneptomifemelfhail haue it of him, I 
 doe not onely know and thigke,and perfwademy j 
 
 feife 1 
 
VER.15. Ephefans,Cha$>.i. 
 
 3*3 
 
 felfe he faith true j bat I truft to him, reft on him, 
 and write as we fay, on that hechath fpoken. Be- 
 iides, if there were no particular confidence in a 
 Chriftians faith, the reprobate might haue all that j 
 'is in his beleefe. Now though our faith beleeue j 
 many other things, yet ic iuftifieth and reconciled! j 
 vs to God, as it doth fee and reft vpon Chrift : As 
 & malefactor, though his hand will receiue innu- 
 merable matters, yet as it receiueth the Kings par- 
 don onely, it doth acquit him and reftorehim to 
 liberty j (bit is with vs condemned ones, as our 
 faith receiueth Gods pardon in Chrift, it doth ob- 
 taineremiffion of finne, and fet vs free from teare 
 of damnation. The matter obiefted, may eafiiy 
 beanfwered, if thefetwo things be remembred. 
 F irft, that when the words of k no wledge doe toge- 
 ther by connotation imply affection, much more 
 doe the words of beleefe, and Erge^ where I finde 
 to beleeue that Chrift is the Sonne of God, I muft 
 conceiue this beleefe, to containe confidence in the 
 Sonne. Secondly, to remember that when faith 
 of any temporary promifeisftidto be accounted 
 for righteouinefle,it is becaufe it doth in beltxuing 
 the thing temporall, apprehend him in whom all 
 the promifes art yea, and y^imen \ who is at leaft 
 theremoucd obiecl: of a iuitifying faith in euery 
 thing it apprehendeth. Thus Abraham belceuing 
 thepromifeof feede of jfaac, did apprehend that I 
 blefled feede which had from the beginning bcene ) 
 promifed,and fow his day, which the Apoftlc doth 
 teftific, G4/.3. Neither did he lookeat the power of 
 God, but to fuftaine his beleefe of a feede before 
 
 promifed, 
 
3H 
 
 Ephefiansy Chap, i . V e r. i 5 . 
 
 Vk. 
 
 T>0$A. 
 
 promifed, againft the temptations wherewith God 
 did excrcifehim 5 that wehaue a particular word, 
 and in effect to beleeue on Chrift vnto forgiuenjefle 
 of our finnes, I haue fhewed abciic. 
 
 Wherefore let vs reft on Ch rift alone as ourj 
 rocke, flyc to him as our true fanctuary. This Pa- 
 pifts come to in death, renouncing any confidence 
 in their fooleries $ this themfeiut sgiue teftimony* 
 vnto, that it is the fureft; and he is not wife who 
 will not take the fafeft way for his foules faluation. 
 
 The third Doctrine is,that faith and loue are ne- 
 uerdifioyne^, butgoeeachin hand one with the 
 other : Frorrt what time we beleeue, men will doe 
 any great good things for vs, wcfeelealoue arife 
 toward them : fb from what time by faith wee ap- 
 prehend loue in God toward vs through Chrift, 
 we feele loue reflecting from vs toward him$accor- 
 ding to that, we !oue him,becaufe we haue knowne 
 and beleeucd his loue to vs : Firft,fairh muft bring 
 the holy fire of Gods loue into oar frozen hearts, j 
 or they will neuer be warmed withferuent loue to I 
 God againe:The finfull fouledoth fee Gods loue J 
 forgiuing it many finnes, then it louerh much a- 
 gaine. In nature we fee nothing can moue in defire 
 to this or that, till firft it hath apprehended it loue- j 
 ly : So our affections cannot in loue and defire j 
 moue to, and vnite themfelues with God, till by I 
 faith wee doe difcerne him as reconciled to vs, 6c 
 fo becornming an amiable obiect for vs finners to 
 imbracej till that faith difcerneth this, nothing but 
 wrath , like a confuming fire abideth ouer vs. j 
 Hence it is that Saint Paul, 1 Tim, maketh loue to j 
 
 flow I 
 
V er. 15. EphefianS'tChay.i. 
 
 3i5 
 
 flow from faith vnfained ; and Gal. 5. he faitb,that 
 faitbwerketbbyleue , not as fire makethhot by 
 heate,whichisa formall property inherent in it, 
 buAs the foule doth this or that by the hand,which 
 is an externeinftrumentconioyncd vnto it: for 
 loue is not any cflentiai] caufe which doth giue be- 
 ing to faith, but it is a grace without the being of 
 faith, though ioyned vnto, by which,as an infti u- 
 ment,faith worketh. 
 
 The Vfe of this Doclrine is, to (how how vn- j Vfe r. 
 iuftly they flander vs as teaching a faith alone 
 without other graces ; when we hold according to 
 the Scipture, that there can be no true faith with- 
 out loue,nor loue without true faith, for the firft is 
 but a dead carkafe,this latter isbut blinde deuotion, 
 neither is pleafing to God : Indeede we teach that 
 faith iuftificth vs alone without other graces,not in 
 regard of their prefence, bur in regard of their co- 
 working withfaitfa to this effect of our iuftification. 
 It is one thing to fay the eye is in the head without 
 other fenfes, and another thing to fay the eye doth 
 fee alone, no other fenfe feeing with it. 
 
 This mud make vs trie the truth of our fakhjfor if | Vfe z< 
 our hearts haue not been kindled with loue toGod, 
 they neuer truely bekeued his loue in Chrift: Wej 
 I may eafilier carry coales in our bofome without i 
 I burning, then by faich apprehend truely this loue I 
 | of our God, without finding our hearts burne in 
 ; loue to him anfwcrably. 
 
 WefeethatloueisaneffccT: following faith, e- vfe 3. 
 ! uen loue to God himfelfe : They make the tree to 
 j beare the roote, who will haue loue giue being to 
 I faith } 
 
V6 
 
 Epbefians -,Ch'^, 
 
 Ver.i5 # 
 
 Do8, 
 
 faith; but this is but a confequeat of Lombards 
 errour, who did hold loue to be no other thing 
 then the holy GhoithimfeH-e. 
 
 Obferuelaftly, who arc the perfons on Mjfcom 
 the loue of true beleeuers is let, yiz>. the Saintsyca. 
 all Saints. True Christian loue, next to God and 
 ourowne foules, makethvs affcft thofe who are 
 fan&ified, whoexprtfTetheveituesin their life oj 
 our heauenly Father,by whom we are called from 
 darkeneffe to light. Hence iris that the Saints, the 
 houftioldof faith,the brethren, are commended as 
 perfons whom we mult affecT: and doe good to,be 
 fore all other : Thus our God loueth, Pfatme 147. 10 
 not thefirength of borfe nor legs of man, but tbofe that 
 feare bim. t arebi$ deltg ht: Thus Chrift i oued who u my 
 father and mother? fcc. bee that beareib.nd o^eyetb: 
 Thus Paul and Dauid loued; We loue none accor- 
 ding to theficfl) ; all mj delight u m the Saints ^ in 
 them who excell tn venue. Euery creature iojeth 
 and liketfa to be with ttiofc who are vuited with it 
 in communication of the Time nature; So fanfti- 
 fied Chriftians cannot but lone and like to be moft 
 with them who hauereceiued the like diuine na- 
 ture, in which themfelues are partaker ;yea,it lou- 
 eth all Saints; not fuch who haue other parts plea- 
 ting and contentful!, but it loueth euery one in 
 whom it can fee the image of G'd finning: for it 
 cannot be but that loue which truely loueth one 
 perfon as he is holy, flhou'd loue euery on*., fofar 
 forth as he is holy ; yea, though wcare to tfteeme 
 and inwardly affeftmen, as we fee them ho^y, we 
 are not bound to (hew them the outward effefts 
 
 of 
 
\ 
 
 Vb r. i s . Epbefians 7 Chap . i . 
 
 3*7 
 
 of our loue anfwernbly. The ncerer perfbns are 
 tved co vs in natural! and citiill bonds, the more 
 mult our prouidenee be for them, and lone flaw- 
 ed them in outward things, vnlcfle their fooiiili 
 iewdneile difpriuiledge them this wayjfor then the 
 proucbe ta\erh place, A wife feruant may be pre- 
 ferred before afoolijb cbiUe. 
 
 This then doth reproue many,who indcede hate, 
 and wouid Ihowit were it pollicie,thofe who en- 
 deauour to liue holily, traduce the name of Saints, 
 nickname ttam as Puritans, fuchwho cannot be 
 themfeiues but when they are in company with 
 Swearers, Gamfters, good fdlowes, fuch who will 
 faemc to reltfli fome odde perfons who arein- 
 j tfeede truely holy, but others in whom holineiTe is 
 apparant, they cannot endure; it is to be feared 
 they loue thofe whom they doe, not becaufe they 
 fee holinefle, but for fome by refpech which with- 
 in tlv:mfe!uc3 they haue concerned. Some who are 
 all for a found iult dealing weil natured man, I 
 though he be ncucr fuch a (hunger from matter of 
 religion: Yea, Iwoudmany of the Lords chil-j 
 ; dren,through felfe-loue, did not loue too weil per- j 
 1 Cons who can humour them, and ftnde the length ; 
 of their footc, better then fuch who fliow more ■ 
 | confeience of obeying God. 
 
 Let vs nor bein the number of thefejlf thou haft 
 
 : any loue to God, loue his children thou doeft fee 
 
 i like him: How canft thou take pleafure, and out; 
 
 of thy voluntary, conuerfe with them who are not i 
 
 1 fan&ined I Were the Wife that lyeth in thy bo- 
 
 fome without that bodily life thou liucft, couldft 
 
 Y thou 
 
 rfeu 
 
 Vfei, 
 
Ji8 
 
 Ephefiansy Chap, i . V e r # i £. 
 
 thou take pleafure to conuerfe by her; and canft 
 thou hauing the life of God,delight thy felfein fuch 
 who are dead in their finnes and trefpafles? 
 Ver.se.1 6.1 ( / ceafe not togiue tbankesforyou* making mention 
 of you in my prayers. 
 
 Now he comes vnto the fiift, which ftandeth 
 of thankefgiuing and prayer; his prayer being firft 
 generally mentioned, then more particularly de- 
 clared to the end. 
 
 In this i <5.wr/£,marke three things. i.That on 
 heare^fay of their faith and loue,be is thankefull to 
 God. a. That he doth pray for them. 3.Theman- 
 nerthat he doth it, without ceafmg.Obferuefrom 
 the firft, the graces of God lit others muft moue 
 jChriftians, especially Minifters, to be thankfuil to 
 God; Paul doth it euery where, looke the begin- 
 nings of his Epiftles;yea Chriftians did no JefTe for 
 Tauly Gd.i.vlt. they did glorifie God in him. The 
 nature of enuie maketh a man like thofe who haue 
 fore eyes, they are grieued at the fpirituall good of 
 others, as the (bare eye is to fee this corpora!! 
 [ light : An example we haue of it in Cam to Cyibel : 
 but loue doth congratulate, reioyceth with thank- 
 j fulnefle to fee truth of knowledge, of grace, of ho- 
 i ly pra&ifc,! Cor a 3. Befides,the third commande- 
 \ ment doth binde vs to giue honour to God, by 
 j praifing him for thefc his workes of grace in o- 
 | thers. If a Schoole-Mafter bring a rude vn toward 
 I Boy to behauiour and forwardneffe in learning, 
 ! wemuchcoaimendhim, that he hath wrought Co 
 ^farreonfovndifpofeda fubie£t: But how much 
 jmore is hee to be magnified who doth vvorke ! 
 
 fuch I 
 
Ver.i6. EphefiansjChap.t. 
 
 J i*9 
 
 \ 
 
 foch alterations in finners,deadin their fmncs and 
 
 trcfpafles ? 
 
 Secondly, the nature of ioy is to inlarge the 
 •he heart to thankfuinefle : Now true Chriftians, 
 efpccially Minifters, can fee nothing which doth 
 more glad them then men walking as the truth is, 
 in Chrift. ^.Ichn^erfe 4. 1 hane no i$y like to this , 
 when J fee my children walkein the truth. 
 
 Wherefore let vs all labour to finde this in \ffct % 
 our felues; that wee are thankefully affefted to 
 God in the commingon of other, it is an euidence 
 oftruegrace inourhcarts : Euery thing reioyceth 
 to fee the encreafe of thofc who are like to it felfe, 
 efpecially Minifters muft praife God in the to- 
 wardneffeof thofe who belong to them. What na- 
 ! turall Parent can fee the outward profperitieof his 
 children, but that he is delighted in it, and thank- 
 full to the authors of it \ 
 
 1 Secondly , feeing that this is the effed the J Vf* t. 
 
 'grace of others hath in the godly , what may wee 
 
 thinke of them who are vexed to fee the comming 
 
 ion of others to a godly xourfe, yea,who will not 
 
 ' fticke to curfe them by whom they were (educed to 
 
 thii Puritan ftri&nefle? furely that feedcoftheold 
 
 ferpent is ftrong in than , which doth make them J 
 
 fb full of enmity againft thofe in whole hearts the 
 
 feed of Grace is now fowne through Gods mercy. 
 
 This fheweth ChriUians what they are to doe : ; pf e ^ 
 Would they haue their Minifters made glad, and ' 
 theirhearts inlarged tothankeigiuing? Let them 
 (hew forth the power of Grace in their conucrlati- 
 gtLiIfjou ftanJjkdfiJljB&th Pml>i Thef\ 8.wheras 
 
 Y 2 if 
 
3 to 
 
 Ephefiansj Chap. i. V*k\6. 
 
 Dtt% % %. 
 
 if they lie in gneuousftate, it doth (b grieue their 
 Miniriersjthac nothing can refrcfih them>but their 
 amendment, by whom they aregncued, i Cor. 2. 
 Natural parents arefo affected,that whie their chil- 
 dren (land well with them, they thinke there is no 
 erode; but if acrofle befall them hecre, they can 
 finde no content for the time in any thing befide. 
 
 Obferue fecondiy , that Christians arc to helpe 
 each other with prayer, efpecialiy Minifters then 
 conuerted people. God requireth it of all Clinici- 
 ans, and doth ergo make promifes,that our prayers 
 (hall bcauaileable, as well for others , as for our 
 felucs, lam. j. But Minifters by office are Gods re- 
 membrancers^ muft offer incenfe as well as teach, 
 Deut.\ 3. which our Sauiour likewife did before his 
 offering vp himfelfe, lohn. 1 7«The bounty of God 
 doth encourage vs vntoit,who hath faid,thatthey 
 who haueany thing in truth, fliall haue more; it is 
 but as a pledge of his further grace to be beftowed. 
 
 Againe, the Dcuill is bufie,(eeking to bring 
 them backewho now are taken from vnder his 
 power: we fee by wotuli txperiencc,how many are 
 turned backe from good beginnings we ttaue need 
 therefore to fupport them, and when Mini- 
 fters fhould haue parent-like affections , how 
 can they but feeke their good I How many wiflies 
 will natural! Parents haue about their natural chil- 
 dren? 
 
 Wherefore let vs all feeke to God each for other: 
 What will we doe for him whom we will not lend 
 a word to for his good \ Efpecialiy, let vs Mini- 
 fters fay as Samuel i Sum. 10. Godjerbtdlflwuid 
 
 ccafc 
 
y era 6. Epbejiansi Chap.i. 
 
 311 
 
 ceafe toprAjforyou<> andfofinne againfi God. 
 
 The laft thing is, that hec prayed vnccflantly ; D$ttj; 
 i whence obferue, That we muft with perfeuerancc j 
 ! follow God in thofe things we pray for : This our j 
 \ Sauiour teacheth by thofe two parables^/**. 1 1 . of 
 him that went to borrow three loaiaes,and Luk. 1 o. 
 I of the widdow following the vnrighteous Iudge. 
 i There are many conditions in prayer, in regard of 
 the perfbns to whom we pray; perfbns and things 
 for which we pray $ perfbns who pray ; finally in 
 regard of the prayer it felfe j as that it (hould be 
 humble, feruent, and continual!. God doth pre- 
 ' uent vs with fome things, he doth giue vsfpeedily • 
 1 otherfbrae, but there are others againe , for which 
 1 he wil hauevs follow him with contiauance,before 
 he beftow them; for fhould we ftill no fooner aske 
 then receiue, Prayer were rather a matter of expe- 
 ! rience,then of faith: he doth, ergo fee it fit thus to 
 ; exercife our fan&ity , faith, patience; thus to trie 
 , whether our rcqueft come trom vnfetlcd humour, 
 ' or from pouerty offpirit,and thirfting defire.Thus 
 ! he doth prepare vs to receiue the things we aske in 
 greater meafiire $ for the wider thefouleisinlar- 
 ged in defire, the more abundantly God meaneth 
 to fill it in his time. Againe , by this meane hee 
 ' doth make vs pofleffe his bleffings with more de- 
 \ light,andcarefulnefle, then othcrwife wee would : 
 ; not to mention that wee in our firft feeking things 
 arc vniit often to receiue them. 
 
 But hearetvvo queftions fhall be briefly anfwe- 
 
 red. Firft 5 whether it be finne, alwnies to ceafe 
 
 from asking this or that. Secondly $ whether all 
 
 I Y 3 ceafing 
 
)1Z 
 
 Epbefians? Chap, i . V i r. i 6 
 
 ceafing to goe on in Prayer,doth make our former 
 Prayer fruitleffe. 
 
 Tothefirli lanfwerc, not all ceafing, bur cea. 
 fingoutofvnbeiiefCjOrimpenitencieisfinfuil^firft, 
 when we haue obtained this or that, we may ceafc 
 to begge any longer as we did before ; Enen as the 
 bodyrefteth when it is now come to the place to 
 which it moueth * fo the fbule when it hath at- ( 
 tayned that, to which it went by vnfained defire. j 
 Secondly, when we finds the thing not to be pro- 1 
 fitable for vs,or otherwife not pleafing to God. j 
 Thus Paul was taught to fee the vfe of that buffe- , 
 ting remaining with him : Thus when Jeremy lear- 1 
 ned that God had not to giuc , nor would not be j 
 intreated for the profperity of the people, heedid 
 defift , though hee did well before in asking cf it : 
 for that reuealed will, and not the fecret is that to 
 which our actions muft be conformed : Though 
 here is fomthingextraordinary in thefe examples , 
 yet God doth often let his children fee that they 
 did affed things not good for them , by leading 
 them into fuller knowledge of their owne hearts, 
 and by letting them finde the fruit of fbme out- 
 ward disturbances , the rcmooual] whereof they 
 fought earneftly ,fb that they correct themlelues, 
 and no more feeke to be free from that which they 
 finde fo neceflary by good experience : this defift- 
 ing is holy and good. Thirdly , there is a defifling 
 ouertaking Gods children , when God dothlocke 
 vp their hearts that they haue not power to feeke 
 the good of fome perfons or Churches as hcereto- 
 fore they haue done , which when it is not contra- 
 cted 
 
V ER.ld. 
 
 EpbeJtans,Chaj>, 
 
 i. 
 
 3^5 
 
 fted or caufed by fome finfull indifpofition in the 
 party, but from a fecret of God not moouing the 
 fpirit in this kinde, that Co way may be made for 
 his judgements, it is fuch a ccafing as cannot! 
 be condemned for finne , though it may al- 
 wayes be bewared , as a fecret defcrtion , which | 
 doth foretell heauie things infuing. Fourthly, 
 Wee ceafe to pray as before for things , with- 
 out finne, when now God hath, as it were, fpoken 
 within our fpirits, that wee (hall haue the thing we 
 hauc asked, and bid our fbules after a fort returne 
 to reft : For from whence wc find God thus good 
 vntovs, wee follow not with our accuftomed fer- 
 uency, though execution delayed , may caufe vs 
 fbmetime feeke the feafbnable performance of it, 
 | thefou!eismorein ioyfuli expectance, leflethen 
 before in carefull petition. The ceafing therefore 
 forbidden is, when before we receiue things,wc doe 
 through vnbeliefe and impatience,giue outr either 
 for a time, which befailech Gods children , or alto- 
 gether. 
 
 The latter queftion is anfwered thus. Looke 
 as a brunt of vnbeliefe doth not cuacuate our faith 
 formerly grounded on Gods promife 5 for Dauid 
 his faying, that Saul would at length catch bim y and 
 flyingoutof vnbeliefe to Gath, did not make his 
 former faith in vaine -, fo intermiffion for a brunt, 
 while the fit q( vnbeliefe, deiedion ofminde, or 
 : impaciencie la(h-th,doth not hinder , but that wee 
 i flu ll receiue the things wee haue vnfeignedly de- 
 j fired. 
 
 The Vfe is to ftirre vs vp that wee faint not in 
 
 Y4 following) 
 
 2. 
 
3t4 
 
 EpbeJiam,Cha$.i 
 
 VER.17. 
 
 Verse<17* 
 
 following God : Wee louc not co be troubled, and 
 euen molefted with inftancy , bat no thing is 
 more acceptable to God then this vio!encc,which 
 will not let him goe till he hath blefled vs. I, but I 
 feeke and fee nothing of my prayers rtheharueft 
 commeth not fb fbone as the feed is fowen^though 
 thou feeleft not the things thou askeft , nor re- 
 moueall of thofe euils whereof thou complaineft, 
 yet thou doft not know what euill this courfe of 
 following God doth keepe from thee , nor what 
 good in other kindes he doth thee for it. Againe, 
 thou flialtreapein time if thou vtterly faint not,for 
 that which is denied vs in life , is often by Gods 
 raoft wifedifpofition graunted in the end of it. But 
 to come to the prayer it felf e. 
 
 Now followeth his Prayer,in which we mark the 
 Perfon to whom he prayeth, with his defcription : 
 Firft from his relation, to cbrift\ Secondly , from 
 the attribute of his glory, GodofCbrtft, the Father 
 of glory, a. The benefits for which he prayeth* tou- 
 ching which, three things arc to be obferued. Firft, 
 the benefits to be beftowed , which are propoun- 
 ded in this verfe, and further declared in the begin- 
 ning of the verfe following. Secondly , the way 
 by which they flhould begiuen them, in the end of 
 this verfe; Wifedome andreuelation through the 
 knowledge, or acknowledging of Chrift. Third- 
 ly, the end , that thus they might know both the 
 things kept from them in the heauen, and that 
 which had beene beftowed vpon them. 
 To open the words of this verfe ; the Father of 
 J glory , doth note out God as glorious by nature in 
 
 himfelfej 
 
 / 
 
VfR.i7* 
 
 EpbeJiansiChay. 
 
 3*5 
 
 hirafeJfe, and the fcuntaine of that glorious Jife 
 
 which is communicated with any of his creatures. 
 
 The fpirit of Wtfedotne, is put for the gift of wife- 
 
 domc,which is beftowed on vs; and it is called the 
 
 i fpirit of wifedome, both becaufe the fpirit doth be- 
 
 ; get it in vs, as alfb becaufe the (lime fpirit is with it 
 
 ! to fuftainc it, and perfeft it. Thirdly, becaufe the 
 
 wifedome it felfe is of a fpirituall nature, moouing 
 
 | them in whom it is, to worke after the direftion 
 
 ! of it. 
 
 Thefiiritof RetteUtion.~\ Reuelation is extraordi- 
 nary, or ordinary, and it is nothing but the gift of 
 illumination j or that light which the fpirit caufeth 
 to flaine about our mindes , by which as a meane, 
 things fpiritual are made manifeft to the eye ofour 
 vnderftanding, as by the light of the Sunne things 
 bodily are made manifeft to the eye ©f our body^ 
 and the fpirit caufeth this, and continueth it, euen 
 as the Sunne doth caufe and continue this naturall 
 light which we haue with vs all the day long. 
 
 Knowledge of chrift, is put for that affectionate 
 knowing & acknowledging of him. Thefummeis. 
 Since I heard of your faith in the Lord lefts, I goe 
 to hira,who is the God of this Chrift^on whom you 
 haue bclieued, who is the Father glorious himfelfe 
 by nature, and the author of all that glory which 
 is communicated with his children, intreating him 
 to giue vntoyou that fpirituall gift of wifedome, 
 whereby you may be able to vnderftand, and that 
 light of his fpirit, which doth make manifeft the 
 things fpiritualJ,which are to be vnderftcod of you -, 
 and this I wifh you, through the further knowing 
 
 and 
 
}i6 
 
 Bpkefiansy Chap. i. V*R.i7 
 
 D<?#, i 
 
 I and acknowledging of that Chrift, in whom you 
 I haue beleeued; More plainely, I de fire for you, 
 I that God would giue you eyes of your vnder- 
 ! {binding fo enlightned , that you may know 
 I him. 
 
 Obferue then firft, that wee muft fo confider of 
 God, when wecomevntohim in prayer, as that 
 we may fee in him the things we deiire. The Apo- 
 ft!e going to Prayer for thefe Epheiians, who had 
 beleeued on (Thrift, and about to feekc the glori- 
 ous gifts of the fpirit, which might helpe them to 
 know the glory referued for them, hefetteth God 
 before him, as the God of that Chrift, whom thefe 
 had now receiued by faith into their hearts, and 
 the father of all glory, both of them ftrengthning 
 his faith: For he could not thin^c that God, the 
 God of Chrift, would be wanting to thofc who 
 were Chrifts ; or that the father of ail glory ,would 
 deny thcfe glorious gifts, which hee was about to 
 intreate. When men come to aske at thofe who 
 haue enough of thar they feeke, and to aske it in 
 fuch meafureonely as that it is not any thing for 
 thofc.they fuevnto to vouchsafe, they eafilypcr- 
 fwade themfciues that they thai! fpcede. This rna- 
 keth PjfWftiilietGod before him, as fining that 
 in tuna for which he prayethjT^ G*<i {ffewejfaffi* 
 ( fie you throughout, i Thef.y Subdue tioje Is/is which 
 fight agdinft your Joules. So feeking thecoi./umma- 
 tion, or perfecting of the beleeuing Hebrt ves, hec 
 doth fet God before him,a who had from the lw- 
 efl iumiliation,brought the head of them toglorv, 
 tf^.13. Thus the Church, /Iff. 4. fteking courage, 
 
 and! 
 
 ! a 
 
Ver.i7. EpbcJi<m$->Cha$.i. \ 3 1 ? 
 
 and that wonders might be wrought,they fet God \ 
 before them, as the God of power,who had made I 
 hcaucn, earth, fea, &c. 
 
 Wherefore learne thus to helpc thy faith 5 yr € 
 Wouldeft thou haueremiflion of linne \ Coniider 
 of God, as a God with whom there is plenty of re- 
 demption or forgiueneffe : Wouldeft thou haue 
 ca/einany mifery andgriefe? confiderof him as 
 a father of all mercy and confolation, when thou 
 commeft to him \ this doth ftrengthen faith, and 
 en flame affeftion; We feeke things more fecurely, 
 when wcknowthem to be where we are in looking 
 them, and wee follow them more affe&ionately, 
 when now we are gotten after a manner into the 
 fight of them. 
 
 Obftrue fecondly,that euen trne belc«ucrs haue 
 great want of heauenly wifedome* as children and 
 youth, when they haue in their meafurc that wif- 
 domc which belonged! to their kinde, yet they 
 want in great meafure the fame wifedome in which 
 they partake ; So it is with Gods children \ when 
 now they haue thac wifedome from aboue in fomc 
 degree, yet they are many degrees fhort of that 
 which is to be attained : Yea, our Sauiour him- 
 felfe, the head of vs, did (b receiue wifedome, that 
 there was place for growth and increafe in it, 
 Luke i.finc. What doth the want of wifedome in 
 chi)dren,which we may not obferue in our felues ? 
 They fee not things, together with the end they 
 worke vnto^ and hence k is, they count fuch 
 things good, as to their fenfes feeme fo for rhe pre- 
 sent j They thinke thofe loue them, who cocker 
 1 them, 
 
 D08*. 
 
3*8 
 
 Ephefians, Ghap. 
 
 Ver.17. 
 
 Vfe. 
 
 them, and that thofe doe not loue them who re- 
 prouethem, orholdthemin, more then they are 
 willing : Thus wcthinke ithappineffe to hauethat 
 coneenteth vs, to be free from that which is gric- 
 uous to flefti or fpirit, We thinfce God loues while \f 
 he fmiles on vs,and that he doth not loue vs, when 
 he doth fro wne on vs,andmakevs drink a wormc- 
 wood draught day by day. Againe , children 
 through want of wifedome, are vnwilling to fuf- 
 fer that fhould doe them good , backeward to 
 that would doe them good another day, for a 
 matter ofprefent pleafure, will part with things of 
 nofmall profit : Are not the beft of vs vnwilling 
 to come vndcr Gods yoake, though there is no o- 
 tber way to findereft to our fbtiles i are wee not 
 raoft backeward to renew ourfa'th, repentance, 
 to endeauour further the worke of mortifi- 
 cation J Doe wee not for a little pleafure of fin- 
 fulllufts, part with our peace; yea, the health of 
 our fpirits too often I Thirdly, chiidrea for want 
 of wifedome, forget the beatings paft, when now 
 thefmart is ouer, and fall to the fame faults which 
 haue made them fmart heretofore $ and is it not fo 
 with vs ? How (bone is the gricfe of fin efcaped vs 
 forgotten } how fbone doe we (tumble at the fame 
 ftone,returning to fin in the fame kind e wherein we 
 haue formerly offended? Finally, as children and 
 youth,through want of wifedoraa, fpeake and doc 
 many things full of folly, (b we let fall in word and 
 deede, alas how many thiags, in which the worke 
 and direction of true wifedome is wanting I 
 Let vs then labour to finde this want in our 
 
 felues, 
 
Ver.i7. Epbefians,Ch2p.i. 
 
 V9 
 
 felues, and fee our folly ,thac we may be made wife. 
 The more we grow in yeares,the more we fee what 
 lackcof ciuili wifedome wee had in youth ; So it 
 fhould be here, the auncicnter we grow in Chrifti- 
 anitic, the more wee ihou'd difecrne the folly in 
 vs,and want of wifedome, which is from aboue. 
 
 Let vs not be dif naid,wh>> are confcious of lack 
 this way rthings arc nor begun 6c perfected at on ce^ 
 wifJom muft get vp ho one degree to another in vs. 
 
 Obfcrue thirdly, that he prayeth for reuelation, 
 as well as wifedome; that we haue necde notone!y 
 of wifedome whereby to vnderftand, but of light 
 manifefting the fpirituall things which are to be vn- 
 derftood of vs : Hcc prayeth both for one and o- 
 ther wifedome and reuelation: To haue inward 
 facultie of feeing is one thing, to haue outward 
 lightly meane wherof to fee,is another: Light muft 
 come to light before we can fee; the light in the 
 eye, muft mectewirh the outward light of the 
 Sunne.or a Cand'e,or fbme other lightfomc body, 
 or nothing is perceiued : So the light of wifedome 
 which is inherent in the Soulc, muft haue (hining 
 to it this light of reuelation , which doth make ma- 
 nifeft things fpirnuall, or though our fight be nc- 
 ucrfocjuickcwcfhall bcinuironed withdnrknefle: 
 rhefpirit is fitly ergo, compared with tire, which 
 hath not onely heate refo.uing numbneffe, and 
 making ftarke ioynts a&iuej but it hath light j 
 gratefull to the eye of the body ; So the fpirit hath 
 both loue which warraeth our frozen hearts and 
 affections, and alfo this light of reue : ation which 
 dclightcth the eye of the vndcrftanding , and 
 
 manifefteth 
 
 DoEl.i 
 
33° 
 
 EphefiatiSyChap. 
 
 5. 
 
 Ver^. 
 
 V(e 
 
 Deft.*. 
 
 manifefteth to the view of it,things that arc hea- 
 ucnly. 
 
 Wherefore let vs feeke to God for this comfor- 
 table effeft of his fpirit : Euen as he can lay his 
 hand on this bodily light by a cloud , intercepting 1 
 the fhining of it; fa can hee with-draw this illumi- j 
 nation of his fpiri:, and caufe vs to grope as it were \ 
 in darkenefle, though theeyeofourmindes werej 
 neither (hut vp, nor other wife troubled. Doe wc j 
 not fometimes fee things comfortable , and on a| 
 fbdaine feele them eclipfed, when no finne hath | 
 inwardly altered the ftate of our fcules, this hea- 
 uenly illumination now fpreadingit felfe through; 
 the word of promife we fee before vs,now prefent- j 
 j ly withdrawne or much obfeured I it is a won- j 
 ; der how weake men of vnderftanding and godly j 
 ! wifedome,fhould fee clearely & ioyfully the things 1 
 l , of their peace; yea, the will of God,in which they j 
 /are to walke, and men for Conference equaU to) 
 
 I them,for vnderftanding and godly wiledomefanej 
 | before, fliou Id walke onely inab'ed with much a-j 
 ! doe to carry on their courfe in faith and obedience; 
 
 I cannot findeany reafon for it, but in this out-j 
 
 ward rcueiation,which fhineth farre more brightly 
 (to the one then the other. Now by moone- light aj 
 ( weake eye will reade or write better then the thar- 
 j peft fight can by twi -light, when now day firft brea- / 
 
 keth. i 
 
 Obferue fourthly, who it is that worketh in vs 
 
 all true wifdome,euen God, by the fpirit of Chrift: j 
 
 I I toldeyou it is therefore called the fpirir of wife- j 
 dome, becaufe the fpirit from the Father and rhe| 
 
 Sonne! 
 
VeR.i?. 
 
 EpbefianSyChap, 
 
 i. 
 
 33* 
 
 Sonne doth worke ic in vs : Ic is not pregnancie 
 ofnarurallwit, can make vs wife to filuation, nor 
 ripeneffe of yeares, not many wife, and grace wee 
 fee is not common to gray hayres; ItisaJpirU.and 
 the infpiration of the almighty, that giueth vnderftan- 
 ding, lob 51.8. Neuertheleife, we doe attaine ripe- 
 neffe of wifedome bymeanes, euen as we fee in 
 natural! men, they come to a more full meafure of 
 ciuill wife Jome, not without meanes making way 
 to it: How doth a foolilh youth grow a wife man } j 
 J PirXl one day teacheth another; fied as his dayes in- j 
 )creafe getteth knowledge of many things 5 Se-j 
 J condlv, Hee tafteth as wee fay, many waters; and j 
 I tindeth by experience the good in fom: thmgs,the j 
 euill in other-fbme j Thirdly, he groweth by fomej 
 meanes weaned from his youchiuil lufts, which 
 like a back-bias did draw after themfelues the vn- 
 derftanding: thus when his knowledge is increafed, 
 when he hath gathered experience and foweJ his 
 wilde oates, as we fay, he groweth a wife ftaide per- 
 fbn : In the fame manner,when God hath brought 
 vs on to know, to prouc things by our owne ex* 
 perience,and to be weaned from the lulls of fume, 
 which are the true folly bound in our hearts, then 
 hecaufeth wifedome in farre greater meafure to en- 
 ter into vs. vVe fee then to whom we muft giuealJ 
 thankes for what wifedome foeuer we haue recei- 
 ued,andto whom wemuftflyefortheincreafingof 
 ir, euen to God, who giueth it plentifully and vp- 
 braiderh vs not. See what is written verfe 8. 
 
 Now folio weth the manner of vnv rri which he , Vf*se 18. 
 would haue them b:ftowed v on-ilnhc !;MiAei?e>\ Docl.i, 
 
 or 
 
35* 
 
 Vfe. 
 
 V£HSE 1 8, 
 
 EpbefiansiCha^.i. Ver.18. 1 
 
 <?r Acknowledging of 'ckrijt. Obferue, to grow vp in 
 the acknowledging of Chrift, is the way to attaint: 
 the more fullmeafure of thefpiritineuery kinde. 
 i Pet. i .Euery thing is (aid to be giuen vs,which re- 
 fpefteth iifeor godlineffe, through the knowledge 
 oracknowiedgingofChrilh When wee firft come 
 to know him as the truth is in him, we partakeac- 
 cording to our meafure in his fpiritjw hen we grow 
 to behold him as in a mirrour or glaiTe,more clear- 
 ly, we are turned into the fame glorious Image by 
 the fpiric of the Lord more and more; wht,n wejhaii 
 fee him and know htm euidendy and fully \ wejhill be 
 as behy i John 3. The more we know him.the more 
 fully he dvveileth in vs,the more we enioyfui in- 
 fluence of h'sfpinr; euen as this bodily Sunne,the 
 neerer it approacheth to vs, the more wee haue the 
 light and heare of ir. 
 
 Wiiererore, let vs labour to grow vp in the 
 knowledge, and affectionate acknowledging of 
 Chrilt our Saurour: Jtisreadof thofe Indian Gym- 
 nofbphifts, that they would lye all the day gazing 
 vpon the beauty of this bodily funnej but how 
 (hould wee delight, with the eye of the nainde toj 
 contemplate on this Sunne of righteouinclTe, 
 which while we view, it will transforme vs into the 
 fame glorious Image which himfelleenioycth ? 
 
 Now fo.bwcch rheend ; but before hee fetteth 
 [IS downc, hee doth more clearely and fully Jay 
 downe the thing which he intreatcd for them ; for 
 thefe words are gouerned of the vti'bcgmen,in the 
 former verfe,&are Ergp t put in the fame cafe with 
 the former ,f /&. the fpirfc of vvifdome & reuelation, 
 
 and 
 
Ver.iS. Epbefiam,Cha$.i. 
 
 335 
 
 and chat without any particle which (hould 
 couple them, becaufe they are brought in by way 
 of explanation, in which cafe the copulatiue is of- 
 ten omitted, as, verfe 7. 1 fet.i.verfe^*^ For,to 
 haueeyesof vnderftanding enlightned, differeth 
 not from that former, to haue giuen the fpirit of 
 wifcdomeand reuelation, but that it doth more 
 roundly and fully note the fame benefit, and that 
 without any infinuation of the caufe,iw&. that fpi- 
 rit from which it commcthj this then thus com- 
 meth. Whenlaske for you a fpirit ofwifedome 
 and reuelation , my meaning is, to fpeakc more 
 roundly and nakedly, I aske, that he would giue 
 you eyes of vnderftanding enlightned : The end 
 followeth j Firft propounded, then more clcarely 
 expounded : Propounded in thole wordstfbat you 
 may know the hope of his calling. For clearing where- 
 of, you muft know, that hope is put for things ho- 
 ped for, not for the grace of hope,which fpringeth 
 from faith : Thus we fay,he is a man of faire hopes, 
 we meane goodly Lands, which in likelihood will 
 befall him. Now this hope is defcribed from an 
 antecedent benefit the ground of it, viz,. Gods 
 calling them by the Gofpell : and whereas there is 
 an outward iignificatiueeffe&uall calling, where- 
 with many are called, who are not feparated from 
 others; this is meant of that inward operatiue 
 and eifeftuail calling, which the Scripture doth de- 
 fcribe with additions, m that it is a calling ac- 
 cording to pnrpofei a high and heauenly calling, 
 a holy calling. The end of the verfeexpoundeth 
 this hope, by this, that it is an inheritance, defcri- 
 
 2 bed 
 
334 
 
 EpheJtans,Chaip; 
 
 Vbr.iS. 
 
 Dott,i t 
 
 bed from the glory, yea, the richea or. abundance 
 of glory adioyned vnto it, and from the perfons 
 who are the fubkft of it, the Saints. 
 
 Thefummeoftheverfe. Whenlaske for you 
 afpiritof wifedome and reuelation , my meaning 
 is, 1 aske at God that he wouid giue you the eyes 
 of your vnderftanding inlightned, that ye may be 
 able to know thofegood things which you haue 
 in hope, hauing bsene called ot God to the obtai- 
 ning of them, through the miniftery of the Got 
 pell; cuen to know what is the abundant glory of 
 that his inheritance,which hee will of grace diftri- 
 bute amongft the Saints : for the particle we reade 
 (in) the Sain ts,doth fignifie in or *msngjl> and is fb 
 reade, Atts 26. 1 8. 
 
 Obferuethen firft, that thole whofe fpirituall 
 fight is reftored,haueneede ftill to depend on God, 
 that their eyes may be more and more inlightned 
 by him : Thcfc were now light in the Lord, had 
 their eyes opened, yet thus he prayeth for them : 
 As it is with bodily fieknefles, when wee rccouer 
 out of them, health commeth not all at once, 
 but by ounces, as we fay; fo in fpirituall: When 
 God doth now raife vs vp from our death, we nei- 
 ther are fully fan&ified, nor yet fully inlightned; 
 It is with vs as with the blinde man, Marke 8. 24. 
 we fee,but confufedly and indiftinftly. Now this 
 inlightning comprehendeth thefe foure things, 
 which we haue ftill neede to feeke to God for. 
 
 Firft, the remouall of thofe things which put 
 impediment to our fight ; a feeing eye may haue 
 mills dazeling it, humours falling and diftilling 
 
 into' 
 
t, 
 
 Vb**i8. EpbefianSyChaip.i. \ 33} 
 
 into it , yea, fomc filme or skinne growing o- j 
 ucr it : So an eye of the foule,whieh now feeth,may | 
 haue raifts of ignorance, clouds of lufts, veyles of 
 hardfleffe of heart, all hindring thisfaculty of fee- 
 ing, in the a&ion of it : We muft therefore looke 
 to God for the eye falue, and thehelpe of his hand 
 in thefe regards. 
 
 Secondly > We haue neede that the inward light 
 of knewledge be augmented in vs. The inward 
 light of the bodily eye, is not (o great in an infant, 
 as it is now in a man growne ; (b it is, that the in- 
 ward light of the minde, by an addition of wife- 
 dome and knowledge, taketh increafe. 
 
 The third thing we haue ftill neede of, is that 
 God fhould (hine vnto vs with a light of reuelati- 
 on in his word : for as the bodily eye cannot be in- 
 lightned to fee, till it hath outward light afforded; 
 fo it is with the foule, and the eye thereof. But of 
 this before is fpoken. 
 
 The fourth thing, is a dire&ion and application 
 of the eic ofour mind, to behold things that are fpi- 
 rituall. If the naturall man & all his faculties moue 
 in God, much more the fpirituall./Vmio. 12. God 
 is laid to make the eye feeing, and the eare hearing, 
 that is, not onely to create them, but gouerncand 
 apply them to that they dojothcrwife we might be 
 like to Hdgar , not feeing that which was before our 
 eyes. Euen as it is not the eye fb much that feeth, 
 as the foule in and bytheeye, whence itis, thatif 
 the minde be abftra&ed in fbme ferious thought, 
 men fee not that which is before them $ So it is not 
 fo much the eye of our vndcrftanding,as the fpirit 
 Zi of 
 
556 
 
 Epbefians j Ch&p< 
 
 VfiR.iS. 
 
 Vfez 
 
 Vfi t\ 
 
 ofi Chrift, which is the foule of all the body my- 
 fticke* which doth caufe fight in vs. We doc euery 
 thing but fccondarily and inftrumentallyjt being 
 God who giueth principally both to will and to 
 doe* and all rhefe are here to be concerned, becaufe 
 the end which the ApoftIedorhaimeat,caiinotbe 
 attained without them. 
 
 To comfort weake ones who know but any 
 thing, if it be in truth, fo as h maketh them endea- 1 
 uour more confeionably to obey. Hadft thou long 
 beene without fight, fhouldit thou but be able to 
 difecrne thy hand held iuft before thine eyes, it 
 would glad thee, becaufe it is a token of fight now 
 commingonthee^ Co this little fight, when the 
 heart is confeionably affe&ed, is a pledge of 
 more returning to vs,who are darkencfleitfelfe, 
 quite deuoide of fauing knowledge by nature. 
 
 This muftmake vs ftill follow God, and vfc all 
 meajics to be further inli^htned : Were our eyes 
 fore, andthefightof them not perifhed but de- 
 prauedonelyordiminifhed, what would wee not 
 doe to get helpe I yea, wee would abide ftrong 
 fmarting waters,but we would mend this defeft in 
 ; them ^ how much more ihould we feeke to amend: 
 all defeats in the eyesof our vnderftandings I 
 
 Obferue fecondly from hence,that he doth pray 
 that they might know their hope, the matter of 
 theirinheritance^thateuen true bdeeuers know Hot 
 at 6rft,in any meafure,thofe hopes which are kept | 
 in heauenfor them : Naturally we know nothing j 
 of the hope to come - y When God doth now' rege- j 
 nerateto thefc hopes, we doe know them in fome j 
 
 meafure, 1 
 
V*r.i8. Epbefiansy Chap. i. 
 
 337 
 
 meafurc, but nothing as we ought, and may come 
 to know thcm,if we be not wanting to our felues : 
 Euen as earthly heires in their minority, through 
 want of earthly wifl:dome,they knowingeiurall 
 that they haue inheritances,!** where they iye, but 
 tbcy doe not particularly and exaiftly know the fe- 
 uerall Lordfhips which belong to them, the worth 
 ofthem,6cc. yet the ncercr they come to age, the 
 more they windcout fuch particulars ; fo it is with 
 vs : Wee doe at firft know things very confu- 
 fcdly, and the neerer wee grow to our faiuati- 
 on, the more wee come into the vnderftandbg 
 of thefe thing3. 
 
 Now the reafon why thefe hopes are not lb 
 knowne, is partly in the excellency of them, and 
 the glorious light which is in them ^ if the Law 
 hath his wonders in it,P/i/. 1 1 9. 1 8. wliac a won- 
 derfull thing is this, which is the vpfhot of a!J,the 
 Gofpe 1 ] I Againe,ihewcikc fight we fee of yong- 
 iingsin chriuiankie, is nor proportioned and fit- 
 ted as yet, to fo high an obiecias this is. Bring the 
 light of a candle neere to thenaturall baoe, and it 
 cannot endure to lookevp againft it.Thirdly,euen 
 as children are fo taken vp with their childifn com- 
 mon-wealth, that they cannot bend themfelues 
 to the more ferious conlideration of more impor- 
 tant matters ; fo beleeuers are a great while fo car- 
 nally affc&cd, that they cannot fct themfe'ucs to 
 f)urpo(e about this contemplation. Fourthly and 
 aftly, as Heires in earth want not crafty compa- 
 nions about them , who will keepe them from 
 knowing the worth of things which belong to 
 Z 3 them, 
 
338 
 
 Ephejiansy Chap. i. Ver.iS. 
 
 rfiv 
 
 Vfez, 
 
 2 Thef. 2. 
 Tit.i, 
 i Pcm. 
 
 thcm,(b the Draell doth labour nothing more then 
 to keepe vs hood-winked this way. 
 
 The Vfe is,firft, to rebuke fuch who will not 
 feekcto haue further knowledge of their excellent 
 hopes kept from them in theheauens. Men will 
 prieinto all their hopes and poffibilities in earth ; 
 yea, if it be a thing which in reuerfion may doe 
 good happily to fome of their children, they will 
 make account otit 5 they will know thefe things 
 too well, till they are proud } count them asfooles 
 who know them not, and yet neuer feeketo know 
 their free-hold in heauen. 
 
 In the fecond place , this muft ftirre vs vp to 
 
 feeke after thofe hopes, to get the knowledge of 
 
 the things kept for vs: Thefe are not like earthly 
 
 hopes, they make their eyes fallout who waite on 
 
 them, and fometime neuer come neere them jfuch 
 
 were x^ibfolons and K^idonkhs hopes : fometime 
 
 they are gotten, but proue no bleffing, ir being 
 
 with them as it was with the Quailes which were 
 
 giuen Ifrael \ But what if they be gotten and pof- 
 
 lefTed \ in death they perifh, for death diuorceth a 
 
 man from all thefe earthly things he enioyeth.But 
 
 thefe hopes will not let vs be afhamed , the(e are 
 
 good and blefTed hopes, yea, life it felfe, a liuing 
 
 hope;ti!l we know this hope we haue in hcauen,wc 
 
 \ cannot be heauenly minded; for where a man hath 
 
 [ hope, thither his fbule will looke out,and be more 
 
 | there then where he is bodily prefent : This is it 
 
 J which maketh vs purge our felues. Men that hope 
 
 I to ftand before Princes, will refine their behaui- 
 
 jours, and furnifh themfelues with all kinde of | 
 
 j comp!e-l 
 
Ver.iS. EpbefianS)Cha\>.i. 
 
 (complement: This knowledge of our hope is the 
 fpurre of afrion* men worke cheerefully when 
 they know an ample reward abideth them : It is a 
 , ground of- all patience, fweete in hope, maketh 
 that which is fewer for the prefem,gocdown more 
 fweetly. 
 
 Obfcrue thirdly. HopeofbkcalLing y ~] That there 
 is no grounded hope, but oneiy of" fuch things 
 as God hath called vs to obtains: We could not 
 hauehopeoffaluation, Gods kingdome, lifeeter- 
 I nail, had not God called vs hereunto, i Tbef.i. i2. 
 : He bath called us to bis kingdome and glory. 2 Thefi. 
 i^.He bath called *vs to obtaine life, ergo, Col. i . it is 
 (aid, that the Coloffians now had a hope laid vp 
 in heau-ivvhen they had heard the word of truth, 
 euen the Gofpell of faluation. As no man can 
 hope to l ! and before a mortal Prince in place of 
 • dignity and office, till the King doe call him there- 
 unto ; (b none can groundediy looke to be in glo- 
 rious condition ill Gods kingdome, till hee haue j 
 called him hereunto. Here briefely it (ball not be 
 amiffetoconfider what this calling is. 7. How we 
 may know that we are effe&ually called. 
 
 For the firft, this calling i9 fuch a reuealing of 
 his grace within our hearts or mindes, as doth 
 make vs come to him and follow him for the ob- 
 tainingof life through Chrift : As a man hath both 
 a (bu!e and a body, To this call rtandeth not onely ' 
 in the outward word,whichfoundeth in the eare, 
 but that inward reuelation which God maketh 
 ; within the heart; Iwillfteake to their hearts. The 
 heart of Lydea was opened. Secondly, I fay it 
 
 Z 4 maketh 
 
 33? 
 
 Deft, 
 
_ 
 
 34° 
 
 EpbefianSi Chap. I. Vfi&.ig. 
 
 maketh vs come and follow God for obtaining life 
 and glory, co which he hath called vs : for God 
 fpeaketh inwardly & outwardly to many, who arc 
 not effectually callcd,bccauft God doth not intend 
 to conuert them and make them follow; but this 
 calling, according to his purpofe, is neuer without 
 effect : It is with vs in this call, as it was with thofe 
 Chriflcailed to follow him, Mat.^.io. hee did fo 
 reueale his will within them, that ihey prefently 
 obeyed. 
 
 We may know ourfelues called, Firft, if our 
 hearts anfwere God 5 Thus Paul, Atts$. Lord 
 what wile thou 1 fbould doe ? Atfs 26. J was not dif- 
 obsdimt to the heauenly wifion. When God fpea- 
 keth within vs,his grace or calleth vs to this or that, 
 according to his effecluall purpofe;.. our hearts 
 eccho-wiferefoundjT/w* art our God. Hofea i.vlt. 
 Sfeake Lord, thjferuant heareth. 
 
 Secondly 5 it is feene by this, thatit maketh vs 
 feparate and ftand out from the world. If a gouer- 
 nour call out aferuanttodoethisor thar.hcisfe- 
 parated from all his fellow feruants, and fet apart 
 tor a bufineffe wherein they intermeddle not; fo it 
 is herefrom what time God doth call vs vnto fal- 
 uation, he doth (et vs a part from all others, to be 
 as it were the fir ji fruits oj his creatures, lam, 1.18, 
 cuen from prophane perfons, ciuill men, with- 
 out religion, religious men in (Low, without pow- 
 er, Heretickcs , Schifmatickes , his calling doth 
 make vs come out from theft , fo that wee cannot 
 be of one h^art with them, nor they with vs. 
 Third y,by thefpirit receiued^When God called 
 
 Saul, 
 
Ver.i8. Efbefians.Qh^.r. 
 
 341 
 
 Saul, he did put into him another fpirit, agreeing 
 to the condition whereto he was called : and men 
 called to places of di^nitie , prefently there is a 
 fpring of fpirits in thcm,anfwering that eftate \ (o 
 Godalfo, when hecalleth to his kingdoms and 
 glory ,he doth giue them a fpirit which doth afpire 
 and make them endeauour to that prifc of this 
 their high calling in Chrili 
 
 Laftly, by thankefulnefle to God, in regard 
 of this fhuour , that hee hath called vs out of 
 our naturall eftate of mifery , to fuch hope in 
 Chrift. 
 
 The Vfe is, to let men fee their vanitie , who 
 though they obey no part of Gods will reuealed to 
 them , though they are fo far from feparating from 
 prophane worldly-minded perfons, that they can- 
 not be themfelues in any other company;they tra- 
 duccothersas proud,fingular,humorous Puritans, 
 who haue no fpirit apparant, but a fpirit of pride, 
 wrath,luft,&c.yetthey hope for faluation & Gods 
 kingdome.This is to hope to haue this or that from 
 God, before he hath called me to obtaine jc; which 
 is all one, as if 1 ihould hope to be Lord Chamber- 
 laine, though the King neuer made me hcare any 
 inckling of fuch a matter. 
 
 This mutt flirre vs vp to get knowledge cf this, 
 thatwearecalled: Hence foiloweth all grounded 
 hope* Befide, this is all our flay, he who hath cal- 
 led vs is able to poffeffc vs of that whercunto hee 
 hath called vs. If earthly Kings call a fubieft to this 
 or that honour, their call is cffefruali, accompani- 
 ed with that power which willfet them in it j So 
 
 the 
 
 tfiu 
 
 Vfe 2, 
 
342, 
 
 £>*tf.4* 
 
 EphefiansyGh&p.i. V*R.i8 
 
 the Lord will certaincly fee vs in poffeffion of that 
 to which he hath called vs in Chrift ; as Gods call 
 and annoincing Dauid to the kingdome,did fuftain J 
 him againXl all incountcrs ; Somtift it doe with; 
 vs, who are called and annointed in (pirituallj 
 manner, to that heauenly kingdome, Hee who 
 hath called you to his etermll kmgdome , after jce \ 
 haue fujfered a while , firengthen you % fubltfh you y \ 
 
 lPet -5- '; , , . i 
 
 From his expofition of the hope to which wee | 
 are called , obferue fid*, that the inheritance kepr j 
 for vs,is abundantly glorious : This word (riches,) I 
 fet before anything, doth fignifie the abundant) 
 meafure of that to which it is annexed: oh the t 
 riches of the wife dome of God ! Rom a i . The ftate ' 
 we are in, is much different from that which is re- j 
 ferued for vs, Efay 6\. The things are wonderful 
 which God mil worke for hu y 2 Cor. 4. We are paffing j 
 through this vaile of mifery, to an excellent eter- 
 nall weight of glory. An Heireapparant in his mo- ! 
 thers wombe, or childe-hcod, hath nothing,to the 
 glory which he commeth to haue when now hee; 
 fwayeth the fcepter,and fittcth in the throne of his 
 maiefliej fbitis with vs ^ that we haue now,is no- 
 thing to the glory of that which (hal in the laft time; 
 be manifefted.The inheritanceof a kingdomehath 
 annexed to it great glory 5 as for example; Sal§-\ 
 w<w kingdome, when the Queene of Sheba did: 
 obferueit, her fpirit failed through aftoniQimenti; 
 What was his kingdome, in comparifon of this e- 1 
 ternal! one, to which we are called \ He had roy- j 
 all apparell wherewith he was cloathed \ and to fee ! 
 
 a I 
 
Ver.iS. • EpbefianSiChap.i. 
 
 343 
 
 a King in his richeft roabcs,as fay in his Parlamcnt I 
 roabes,is a fight fome what glorious; neuerthe- 
 leflfejthe Lillie (as our Sauiour fpeaketh) doth ex- 
 cccde all that Art can fet them out with: but the 
 Saints (hall (hineastheSunne, and becloathedas 
 it were with light it felfc, as was fhowne in Chnft 
 his transfiguration : He bad a fumptuous pallace, 
 but not to be compared with thofeeternall manfi- 
 ons in the third heauens, prepared for vs : He was 
 accompanied with the Peeresof his kingdomei but 
 we fluIihauetheprefenccofGodhimleif-e^Ciirift, 
 thefpirit, Angels. Finally, hehadamoft magnifi- 
 cent prouifion for his table>but not like the Manna, 
 not like tha: true tree of life, which wee ihall feede 
 ! of in the Paradife of our God. 
 
 Wherefore let this draw vp our hearts. Rjches \ Vfi I. 
 and glory, what doe the/ not with mortall men I 
 but alas, cbefe worldly riches and glorious digni- 
 ties, are but pi&ures, not hauing the (ubitance of 
 that they (bow for : Men will fue vpon their knees 
 to recouer Anall inheritances on earth. While time 
 laftethfeeke this inheritance j Letvs thinke what a 
 heart-breakeicis toa man, when hee doth finde 
 that by fome defauldie hath forfeited fome earth- j 
 ly matters, which hee might haue held, had hee j 
 beene wary $ but what agriefcand condition will 
 thiscaufc, when m:n fhallfee, that through care- 
 lefneffe, they haue loft an euerla fling inheritance 
 of glory, which they might haue attained J There 
 is but one iife betwixt vs and poiTedion ^why (hould 
 we be fo negligent as we are r 
 
 The poore children ol God rntift hence comfort 
 
 them- 
 
344 
 
 *£*w,Chap.i. Ver.i8. 
 
 D95t.5< 
 
 therafelues, that God hath thus exalted them, and 
 not enuy worldly men their Fullcftates in this pre- 
 fers world : Heyres arc glad to borrow trifles with 
 Seruants fometirae, while they arc vnder gouern- 
 mcnt : fo God doth hold his Children low for a 
 while^in this prefentlife. Againe,why (hould ween- 
 uy them,fecing they hauc but a (late of life granted 
 them in this raoft remote and vtmoft part of our 
 inheritance I Will a Childe thinks much a Parent 
 (hould giue apenfion for life out of this or that, 
 while he hath greater things farre left him, yea, 
 the inheritance of that alfo, ouc of which an anui- 
 ty as it were for a time is grauntcd to (bme other ? 
 Thus it is our Father dealcth with vs,whi!e he doth 
 both referuc for vs greater things, & alfo bequeath 
 the cuerlafting inheritance of heauen and earth to 
 vs, in which wicked ones haue but a ftate of iife^till 
 wee fhall come to our full age in Chrift : Sec more 
 ofthis>vcrfe 1 1 . 
 
 Obferuelaftly, who they are, to whom belon- 
 
 gcth this inheritance,^/*, the Saints jfuch as are not 
 
 onely clcanled from the guilt of dead workes, but 
 
 by the fpirit of Chrift renewed to true holinefle, 
 
 and brought to walkc in all holy Conuerfation, 
 
 a ftttyll. I Tbef^-j. For wee are called in Chrift, 
 
 \both t$ outward and inward fan fffication. See Atts 
 
 26* i 8. So hkewife, ColoJJ.u Toreceiue inheritance 
 
 with the Saints: Made *vs fit to haue inheritance 
 
 with the Saints in light. If you askerhis queftion, 
 
 why wee (hall haue the inheritance of life I it is 
 
 anfwered, the grate of God in Chrift is thecaufe 
 
 why we obtains it. If you askc who (hall hauc it, 
 
 fee 
 
VerjS. Ephefian^Chap.i. 
 
 34) 
 
 I fee PyW.14,3.4. Hee whole hands arc innocent, 
 1 whole heart is pure, who Iooketh not to vanity. 
 This inheritance as the glory ofitckcayeth nor,no, 
 doth not To much as wither; to it is tor (late and 
 vndefiled inheritance, no <vntle#x thing may enter \ 
 Reuel. 2 1 . Againe, to whom doe men lcaue inheri- j 
 tanccs, is it not to Children or Allies, who haue 
 the fame flefh and blond as it were with them I So \ 
 God will notgiuehia inheritance but tothofe who ; 
 haue the diuinc nature, and are made holy in j 
 fome likeneiTe asheeis holy, though not in like, 
 perfeftion.- 
 
 The vfe is, to let many fee how they deceiue f{fe r. 
 themfelues, who looke to be faued 3 butlouenot 
 holineffe; they lotie to Hue after their ignorance j 
 and luftsi they will mocke at men, who will nor 
 runne to the fame exceili of ryot which them- 
 felues doe. Know this,thac when wife men will not j 
 leaue their fubftance to children of an adultrciTe, ! 
 God will neuergiue thee the inheritance of glory, 
 while thou continue!} a childeofthis world, louin-j 
 nothing fb much as thepleafures, pompe, and pro- j 
 fits of it. 
 
 Let vs in the fecond place, labour for hoKnefltj ' ??*>** 
 True holineffe it is not a good nature, nor morail I 
 iuftice, norexternall profeffion of religion fo farre | 
 as ftandeth with our owne wills; No, where wee ; 
 firft renounce our will, there we firft beginne to be ' 
 holy. What then maketh Saints to finde out how 
 our whole natureis polluted, to ftrike at the rootc, 
 and fceke to get purged of that finne which dweh 
 Jeth in vs, to fight againft thofe finne?, cuftome, 
 completion, 
 
34-6 
 
 V£kSE»Ip, 
 
 D*8.u 
 
 Ephefiansy Chap. i. Ver.i?. 
 
 completion, age, company, moft incline vsvnto, 
 to feeke to God to make vs grow vp in holineffe 
 and his fearqhe that doth theft things is happy^hc 
 that doth not theft things is but a painted faeath, 
 and whited fepulchre, he hath nothing but a pow- 
 er leffe (ho w,which the Lord abhorreth. 
 
 ^yind what is the exceeiinggreatneffe of his power 
 towards vs who belieue \accor ding to the working of his 
 mighty power. 
 
 The fecondthing to be knowne, is the power of 
 Godi not that abfolute power by which he can do 
 what euer is poffible, but that power ioyncd with 
 his will, which was put forth for finifhing the 
 worke of faith in them who now belieued : This 
 power is deftribed by the quantity ,in thoft words, 
 the exceeding greatnejfe of his power j from the per* 
 fbns whom it refpedeth , towards vs who now be- 
 lieue\ the principall caufe of their belieuing being 
 next adioyned, viz>. the efficacy of his mighty power ^ 
 which was put forth in rayfing Chriif from the 
 dead. The fiimme. That you may not oneiy 
 know the hope of glory laid vp for you , but alfo 
 more fully fee the excellent great power which hath 
 wrought , doth worke, and wili worke out for vs 
 who belieue, all that faluation and glory we hope 
 for in the heauens , for vs I fay, who are brought 
 to belieue by the felfe-farne effeduall working of 
 Gods almighty power, which he wrought or (hew- ' 
 ed,while heraifed Chriftfrom thedead. 
 
 Obferuethen firft, that Gods belieuing chii- ; 
 dren know not at firft any thing clearely the great | 
 power of God which worketh in them. God doth j 
 
 worke' 
 
Ver.i?. 
 
 EphifianSiCks^.. 
 
 347 
 
 worke wonderfully, pa/Sing by <vs and we fee him not, 
 changing hvpUcetnd we obferue him not, Job. p. II. 
 // is as nothing which we know of his waies y lob 1 6> vlt. 
 And as he reuealeth his wifedorne in affli&ing vs 
 once, twice, and we heare him not \ (o he doth a- 
 gaine and againe manifeft his power, but wee are 
 not able to conceiue it: This is part of that light to 
 which is no accefle, the eye of our mindes efpeci- 
 ally,at firft weake, not able to looke againft it. 
 
 Weemuft not then be difcouraged if we cannot 
 conceiue of God in any meafure as weedefire.Our 
 children atfeureor fiueyearesold, what doe they 
 know of our wifdome, knowledge,ftrengtb2Therc 
 is a common-wealth in the head of a man, no part 
 whereof once entreth into their childilh vaderftan- 
 «iing : When our children can fo little trace the 
 waies of vs their earthly parents, how much lefle a- 
 tie are we any thing fully to know the working of 
 the ftrcngth, wifedorne, mercy , which are in our 
 hcauenly Father ? Some may thinke it ftrange that 
 fo exceeding great a power ihould worke and not 
 be difecrned, when the leaft bodily force put to vs 
 is prefently perceiucd : but it is not with this pow- 
 er as with bodily, their working is violent and ma- 
 nifeft, the workingofthisisfwe^tand imperceiue* 
 able; & when the heauens by their influence worke 
 on bodies , and yet are not commonly difcerned , 
 how much lefle is it to be wondred at , if this fpiri- 
 tuall Almighty power doe infinuate it felfe in fuch 
 fbrt,as it is not commonly obferued by vs ? Againe, 
 as the brightcft light while it fliineth in a thicke 
 cloud, feemeth rather darkeneffe then light: fo this 
 
 power 
 
 J'j'e I, 
 
348 | hi '/JW^Ghap.i. Ver.i£. 
 
 power while it worketh in middeft of manifold 
 vveakeneflesjis not to outward appearance (o pow- 
 erful! as it is in it felfe. 
 Vl* *♦ Let vs labor more and more to know this pow- 
 
 er of our God put forth tor vs. We loueto know 
 the ftrength of chings,or earthly pcrfons ,to whom 
 we truft, for till we know our felues on fure hand, 
 our thoughts are not (ecure : Thus we fliould de- 1 
 light to know this power of God, to whom wee , 
 truft,as the tower of our ftrength and rocke of our i 
 faluation. The power of God is an Article of be- 
 liefe, not that it is, (if wee fpeake of it abfolutely ) a 
 | thing promifed, but it is a property of him who ■ 
 | promifeth , without which reuealed and belieued, 
 I our faith in the prcmifes would wauer, and be of \ 
 nonceffeft. If one not worth two pence would 
 I prornifemetohelpe me with 20. pound , I could 
 not reft in his promife ? becaufe I am not perfwaded 
 he is of ability to performe ^ fb,longer then we can 
 perfwade our felues of Gods power to performe , 
 I wee cannot belieue this or that proraifed. Hence 
 Graham boikucd Gods power, as a fupporter of 
 him againftfuch temptation as faidthat the thing 
 formerly promifed in i/aac could not take efFedt $ 
 and Co Paul, 2 Tim, 1. / know h >W; lhaue belieucd , 
 who is able to keepe (hat J haue trusted him mtbjo that 
 day. How could we euer belieue that hope touch- 
 ing the refurre&ion and glorification ofour bodies, 
 did we not belieue this; as a reueaied property in 
 God promifuig , viz. thathee isoffuch power as 
 can fubdue all things to it felfe. Againc, the want { 
 of the knowledge of this power of God rnaketh j 
 
 many ■ 
 
Ver.i?. Epbefans,Cha$.i. 34? 
 
 many whoothcrwifevfeall good meancs thinke, 
 O fuch a thing wili neuer be holpcn with 
 them. 
 
 But it may be asked, by what meanes wee may 
 come to know this power better. ^4n[. Firft, by 
 fecking to God, who hath proraifed we thall know 
 himtotheleaft ofvs, praying him to open our 
 eyes, that we may fomewhat more fee this his glo- 
 ry. Secondly, by looking into that double mir- 
 rour of his word andof his workes,through which 
 the light of this his glorious power refle&eth to 
 oar fight. Thirdly, by obferwing the experience we 
 haue our felues of this power, both working in vs, 
 and for vs. 
 
 Obferue fecondly 5 Who they are in whom this 
 power worketh,and for whom it is ready to worke* 
 cuen true belecuers. We come to haue the diuinc 
 power giuing vs, or working for vs all things, 
 to life and godlinefle, through the acknowledg- 
 ing of Chrift. The more wee are vnited with a- 
 ny thiog, the more we feele the vertueof it work- 
 ing vponvs, andaffimulatingor making vs like it 
 felfe : as we fee in things caft into the fire, which 
 the firedothfo worke on, thatitturaeth them in- 
 to fire, or makcth them red hot and fiery, like it 
 felfe. Thus the more wee by beliefe are vnited 
 with God in Chrift, the more doth his vertne or 
 power worke vpon vs, both in conforming vs to 
 himfelfe, and in doing otherwife whateuer is be- 
 hoouefull. There are fiindry things , in regard 
 whereof, this fo excellent power hath wrought, 
 and doth worke in belecuers •, and fome things, in 
 * A a regard 
 
 Do&.z, 
 
35° 
 
 Bphefiam>Cha$. 
 
 Ver, 
 
 yfii* 
 
 regard whereof it is ready to worke further: What 
 a power is that which doth Co change them, and 
 make them Larabes of Lyons, chafte and (bber of 
 filthy and intemperate, humble of proud, a thing 
 more hard then for a Cammeli to pafle by the 
 eyeof a needle? Secondly, to continue and pro- 
 moted^ worke of fanftificatiort in vs,who are car- 
 nail, fold vnder finne;athingnolefTeftrange,then 
 to keepe in fire, and make it butne higher and 
 higher on the water. Thirdly, the quickning of 
 vs with heauenly deiires and holy affeftions, is no 
 fmall power 5 neither is it leffe wonderfull, then 
 to fee Iron and Lead flying vpward,wereic no leffe 
 frequently wrought then the other. Againe, what 
 a power is it , that inwardly confirmeth and 
 Srcngthcneth vs, that we are not ouercome $ yea, 
 that doth chaine vp thefe fpiritsof darkeneffe, that 
 they are not able difturbantly to aflaylevs? thefe 
 things arc daily done in vs. Now this power is 
 ready to worke in times to come, our deliuerance 
 from all euils,thc further fupply of graces which wc 
 yet finds our felues to want, the further healing of 
 our fin fnl natures,thefull redemption of ourfbules 
 and bodies. 
 
 The Vfe is,firft, to ftirre vs vp to thankfulneffe, 
 who haue found the power of God working thus 
 for vs, yea, that it is with vs, to worke further for 
 V5,what euer belongeth to our ftluatkm.They who 
 did finde Chrifts miracles, power, cafting out di« 
 uels in them, healing Leprofies, they were bound 
 topraifehirn j but we are epitomtes of all his mi- 
 raculous cures, in healing vs, hee doth (hew them 
 
 • all; 
 
Ver.i?. Epbejiansy Chap. i. 
 
 3$i 
 
 alii Dumbe fpirics, deafe fpirits, crooked fpirits,' 
 who docfo hold the ioyncs of our hearts downe- j 
 wards.tbat they cannot looke vp j Leprofies, Lu- 
 nacies, &c. that is done in vs, which anfwereth i 
 them all : but that his power fhould be ftill toward \ 
 vs,to worke further things in our bejjaife , this is 
 matter of much reioy ring. Feareno't thou whole 
 heart beleeucth ; in fire and water he is with thee, | 
 to dcliuer thee : if thou docft fee no footeftcps or 
 prints of fbme graces in thy felfe, which thou much 
 delireft; that power is with thee which calleth and 
 malceth the things which are not, ftand forth as if 
 they were : If thou haft finfull inclinations of neuer 
 iiich ftrcngth and continuance, that power is with 
 thee which can dry vp thefeiffues, and heale infir- 
 mities of longeft continuance. 
 
 Secondly.let vs labour as we will haue this pow- Vfe 2. 
 er worke more and more in vs, fo to grow vp in 
 beliefe : Chrift could not (how his apparant mira- 
 culous power, where vnbeliefe hindred ; fo he will 
 not di/play this power in thofe, who labour not by 
 faith to giue him glory. It is one thing to know 
 this power,3nother thing to haue this power work- 
 ing in vs : The meanes of the former were aboue 
 briefely touched j Icfhall not be amifle to menti- 
 on fomcaifo concerning this latter. The firft is I 
 lay, growing vp in faith : Thefecond,is aconfei- 
 ence of our owne inabilitie. Saint Fdul was full of 
 of this : we are notable to thinkea thought,when 
 wewereofnoftrength: As one muft haue con- 
 Icicnce of his folly ,before he can be made wife > Co 
 before we can haue the power of God worke in vs, 
 
 Aa a and 
 
35*- 
 
 Epbefians-, Ghap. 
 
 Ver. 
 
 and ftrengthen vs, we muft be confcious of our 
 own vtterinability to euery good word and worke. 
 Thirdly, we muft fubmit our felues to all kinde of 
 weakeeftates and conditions,into which God (hall 
 leadevs} for God doth commonly manifeft his 
 power in infirmities, as/Wfpeaketb, 2 Cor. 12. 
 Laftly, we muft glorifie this power ,in that it doth 
 or harh wrought for vs; this is Pauls pra&ik euery 
 where: leap doe euery thing* Chrijl ftrengthning me\ 
 I Jiriue, through the fower that worketh in me mgb- 
 tily£oloJjA.<vk. 
 T>oti>i. Oblerue laftly, that it is the effe&uall working 
 
 of Gods almighty power, which bringeth vs to be- 
 leeue. TheGofpell is called the power of God, 
 thatis, an inftrument of Gods almighty power, 
 which worketh faith m vs to faluation : So Col. %. 
 12. Faith is faid to be of Gods effe&uall working, 
 and, aC*r.4*<5. God who brought light out of 
 darkenefle, is faid to haue fhined into our hearts, 
 and to haueinlightned vs with the knowledge of 
 Gods glory ,in the face of Chrift : For the creating 
 of vs anew in Chrift,is a greater worke,thengiuing 
 vs our naturall being in Adam, and ergo, may not 
 be afcribed to any power which is not almighty : 
 Which will yet be more apparant, if wee con- 
 fider what ftate we are in of our felues, when he 
 bringeth vs to beleeue ; We are dead.Efhejiam 2. 
 Now to raife from naturall death, is an effecT: 
 proper to that power almighty. Secondly, if wee 
 confider what powers doe hold vs eaptiua, euen 
 thofeftrongones, whom none but the ftrongeft 
 can ouer-mafter. Thirdly, if we confider to what 
 
 eftate 
 
VfiR.i?. EpbefianSyChzp.i. 
 
 I MJ 
 
 ciiare God doth lift vs vp bybeleeuing, cucn to 
 iudi an eftacc, as is without comparifon, more ex- 
 cellent then that wee receiued: Now to bring vs 
 irora death, vnder which ib mighty ones hold vs 
 captNic,to fiach a iifefo vnutcerabiy glorious,muft 
 needes be the working of a power almighty. Bat 
 here three things are for further vnderftanding of 
 this point, to be confidered. Firft, in what ihn- 
 deth that effectual! helpc, by which we come vnto 
 God. Secondly, in what order it doth make vs 
 come to God, whether immediately, or byfome 
 preparation going before. Thirdly , whether it 
 leauc the will at liberty, actually to refift it, yea 
 or no. 
 
 To the firft, it 13 plaine,that the effe&uall hclpe 
 which makethvs come to God by belcefe, is the 
 efficacie of Gods almighty power, put forth to 
 fur h purpofe : For fo farre as God doth intend to 
 worke, fo farre he putteth forth his omnipotent 
 power to accomplim; But God doth intend to 
 make fbmc before otherfbmc come vnto him fi 
 and, ergOy hee doth ftretch out the arme of 
 his power, to effect this in them. Neucrtbeleflfc, ! 
 to ipeake morcfullvjthough this be the principal!, 
 ii is not the fole caufe in conucrfion : We may then ■ 
 coniider three caufes. Fir(f, the principally/^ this j 
 
 , power. Secondly, the inftrumentall, both of the ; 
 
 [ word founding in our earcs, andthatinward iilu- , 
 mination and infpiration wrought within vs , by ! 
 Which as an internal 1 word, God fpeaketh in the 
 minde. Third'y, aformall caufe, a free gracious \ 
 difpoJitkm or habit of faith, by which ths will ! 
 
 Aa 3 is 1 
 
 See for the fi- 
 niiliin got this 
 DoCtnne,that 
 vthich follows 
 hereafter, at 
 this mar kem 
 the Margcnt, 
 
 & 
 1. 
 
J54 
 
 Epbefians>C\\3Lip.i. 
 
 BRJ^ 
 
 \ 15 inclined agreeably to the difpoficion of it,to come 
 vnto God :fo that the more full anfwerc to this 
 queftion, <viz>. what is all that effectual! helpe 
 whereby I come to God, is this : Icisa mixt thing 
 ftanding partly of that almighty power ot his, put 
 forth for my good, partly of that word eutward 
 and inmrd* by and with which his power is put 
 forth; partly in that fpirit of faith, and fuperna- 
 rurall life, which his almighty power through his 
 word bringeth forth in my foule. What was that 
 helpe whereby Chrift made Lazartu able to come 
 to him, out of the graue of natural! death J The 
 principall was Chrifts power almighty ; the in- 
 ftrumen tall, his voyce ; theformall caufe imme- 
 diately helping to it, or working it, was the fpirit 
 of narurall life, which the power of Chrift by his 
 nnrorc!,reftored to this dead corps, which now was 
 | fallen. And thus you haue the effe&uall helpe 
 | or grace, by which we come actually to conuert; 
 for that Gods power put forth to workc good for 
 vs, is a helpe giuen from his free grace, or his free 
 I fauour toward vs cannot be doubted, when the 
 I Scripture euery where maketh him our helper, 
 from his mecre grace. If we lend our arms or hand 
 to helpe one , being no way tyed to it, it is a 
 he!pc giuen from our freefauour.That his cal!,in- 
 \ ward or outward,and habit ofgracc,wrought in vs, 
 may be fitly called grace effe&ualiy helpfull to the 
 afts brought forth by them none denieth, though 
 all will not haue habit needfull to our firft couerfi- 
 on. And this firft thing is welltobcnotedsforfrona 
 j hence wee may gather in what ftandeth the effi- 
 ( cacia 
 
V e r. 1 9 . Epbtfiansj C hap, i . 
 
 355 
 
 cace of Grace, effeftuall to comierfion,™*. In 
 t Gods cffettuall power,pot forth co execute his in- 
 tention which he hath of conucrtingfome actually 
 before otherfome; it doth nocftand in any con- 
 gruity or temperature oi Grace,correfpondcnt to 
 our Nature ; for thisdoth argue that there is in- 
 wardly an incorrupted , aconnaturall difpofition 
 to receiue grace. This maketh theeffeftofconuer- 
 ilon to depend as much on the aftiue capacity 
 of the will, as on the Grace of God; nay more: for 
 it maketh the Grace of God worke it morally and 
 externally,and the will of man from a power with- 
 in it felfe, which doth more inwardly enter the ef- 
 fect of conuerfion then the other, as hee who per- 
 fwadeth mee to giue an almes, is not the caufe of it 
 Co eflcntially as I am, who out of my plcafure giue 
 it vpon his firft motion. 
 
 To the (econd I anfwerc, that God doth vfe fo 
 to worke our comming to him by beliefe, that he 
 doth firft for the mod part prepare vs thereunto: 
 As before we engraffe a Sicnce we cut it and fee it 
 for incifion ; and if a timber logge lye funke into 
 madde, men (et to their tacklings firft to draw it 
 out of the mire, before they lay it oa Cart to car- 1 
 ry jt away : Thus God doth by his power often 
 wor kefome prcferuatiue change in a finner, before • 
 he doth by his power and word worke the fpirit ] 
 of faith in thetn,and make them come to him. Thus ! 
 God by afflictions is (aid to boare the eare, and to > 
 prepare to conuerfion. When Mtnajfts was hum- 
 med in great mifcry,he fought the Lord; Thus by 
 conuirtion of (innetbey were pricked in taart,and ; 
 
 A a 4 (aid \ 
 
 2. 
 
55* 
 
 Epb$ji<ms-> C hap, i . V b r. i o 
 
 iiid.wbat fhall we &oet$ befaued ? and then fpeedi- 
 ly recdued the G;>(peii beucuing: fometime by ex- 
 traordinary terrors,riiing from external accidents, 
 yea,hidden natural! caufes jthus the lay lor was pre- 
 pared, and Paul himfeife by an extraordinary viii 
 on (#ai brought to great aitoniOhroent:formime by 
 retraining, oiumg common gifts which make men 
 fbt degree neerer, that is, in their kind and ttate not 
 lo much remoucd , as others in the fame Itate ana 
 kindc witfi them : Thus Chrilt faid to the youn< 
 man, who was rich and vnconuerted,^/^w4i 
 neertthe ktngdome\ Nay, God may by giuing a 
 man vpco height offome linne,or iin.)es,prepar<w 
 one to Comierhon, as /Wand AfanaJ/es, the one 
 left to perfecuting, the other to cnoieii ;rnbe ouc- 
 ragesjthat lookeus Phyiitians by ripening di/eafes 
 make way to h eale them - y for (kke matter is neuer 
 tnoreeafily brought away, tnen when it in ri penes 
 and quantity exceedeth. Concerning this matter, 
 for our betrer vnderfUnding,lec ihtfe conclusions 
 foe remem bred. 
 
 Firft,that thefe preparations arc not absolute- 
 ly neceflary, for wee fee that God doth giue to in- 
 fants fan&itying grace, in whom none ot thefe pre- 
 paratiue operations can cake place. 
 
 Secondly, we do not finde that they hane been 
 a Vaies vfed, and therefore this matter is to be vn- 
 derffood as aching mofct commonly falling forth, 
 not otherwife; How was Matbew called I euen at 
 his cuftome, hee fol iowed prcfently, not asW*f, 
 but as a true conuert to Chrift jfbin LyiirSox life& 
 death being fuch contraries as baue no third thing 
 
 bciweenc 
 
Ve r . i ? . Epbejians, C hap, t . 
 
 357 
 
 betweene them,which doth partake in them both, 
 the one may be changed into the other, without a- 
 ny thing preparatory. 
 
 Aii dungs which Gv>d doth prepare to the recei- 
 uing of Grace , and comming to htm, they make 
 not of thcmfclucs anything to the introducing 
 of Grace further then God intendeth this effect 
 by them: fceareofhell, confeience of i),nne, 
 neuer fuch afflictions , morail parts, and all gifts 
 which nuy be without (a notifying Grace and true 
 beliefc, many h.iuea!lthe(e,whoyet ncuer turne 
 vnfeigncdiy to God. When the iicknefle is now 
 grown.: greater m quantity, this ab/o'uteiy taken, 
 makech the patient further of health. But "the Phy- 
 titian may intend this,b:caufe he doth fee his me* 
 oidne will the better worke on it , and educe ir, 
 when it is gro wne tp fuch ripeneffj. If a man fall 
 ourofadeadPaificintoalighcPhrcnfie, phreniie 
 t i it (c L is no paration to health, but to the phy- 
 firian who can worke on him more fitly in this ta- 
 king then in the other, it may be a preparaciue to 
 health : Thus tQ be like ar, aguifh man on his good 
 dayes , or like to fomc madd- men in the time of 
 their inrermiffions, is in it fe'fe as farre from flatc 
 oi healtb,as otherwife ^ but yet the Phyfiuan may 
 vfe (uch a ftare,as a way to health, i hooling rather 
 todeale with him in this taking , then in 'the fitte. 
 Thus it is not the height of finne } it is not Rare of 
 hell, though contrary to the Apoplexie of deep fe- 
 curity ; it is not a morail courfe, which comnuth 
 not from true fan£jfiftcation , that of th.mfw.ue: 
 can make neercr the ftate of grace, but only in re- 
 gard 
 
gard of God, who doth intend to turnethem text- 
 
 unto. Thus if God ftirri vpaman to liue accor- 
 ding tdUhe light of nature virtuoufly, it may be in 
 regard bf Gods intention, ■ apreparing him 1 to re- 
 ceive further Grace of effe&uail vocatiombut ail a 
 TlYa:rT tan doe from- natural! ftrengtb,of it felfe pro- 
 fftreth nothing. 
 
 Fourthly ,thnt'Where^ffcair;ill raiting' vp the hart 
 to faith beginneth, there Gods preparatiue workes 
 take an end.foras that which prepares the ground 
 [for feed, now ceafeth when the feed is to be fbwnej 
 foa!! ! thefethings,whichas they are preparations 
 doe nothing but Ht the foyle of the heart for God* J 
 effefctuall; calling to be giuen , they haue their end j 
 f^fien this .'mmortaHTeed cbmrheth to be fowne in ; 
 vs:b l efide that, a man Vtio (boner callcd,thenhee| 
 receiueth ;i fpiri't of fait ffl 'By which hee is, as by a l 
 new heauenly fdrme , ih fbmc manner quickned. 
 Fiftly , The Papifts doftrine is heere very dcfe-> ' 
 &iue,andfaifeinpart ; DJediue, for they fpeake' 
 nothing of preparatory courfes, by which God 
 doth brmg vs to come vnto him by faith , but of 
 fuch like operations by which God prcpareth vs, 
 and weprepareourfe'uestobeiuftihed: Now we 
 prepare our felues to iiiHifiration, when the fpirit 
 doth without any habit of Grace , life vs vp to fa- J 
 pernaturall ails of be!refe , hope in God, loue, for- 
 rpwfo.t./inn*, and feare of he!! ; in 'which many' 
 things are erroneous , as fir if ,:hat they make vs Iif- j 
 ted vp to a£h of this nature without habits, which 
 is to make a blinds frfin fee wk.%ut gininghiseyc.j 
 j new fight j to make vs briny good fruits while yet J 
 
Ver.i<?. Bphefians, Ghap.i. 
 
 35> 
 
 we arc not made good trces;to make v? be iuftified 
 by our faith, come inro grace by our faith, ftandin 
 grace by another. The fchoole not vnderftanding 
 the doftriae ofpreparation,confiderof itphilofb- 
 phically, as a thing betweehe Nature and Grace. 
 Now betweenc the things we worke out of natu- 
 ral! flrength , and thofe we do meritorioufly from 
 Grace now infufed into vs, and inherent in vs,they 
 deuifc a third kindc of workes, which ney ther corrie 
 j from any power of ours meerely,nor yet from any 
 fupernaturall Grace inherent in vs ; and thefe are 
 workes done by eternall ayde of the fpirit^whereas., 
 all the Scripture make that faith which is required 
 to iuftification,to be the fame with that which wor- 
 I keth by louc ; to be a faith fully formed, comming 
 ! from a fpirit of faith, thatisj an habituall guik 
 i wrought by the fpirit; to be a faith belieuing on 
 Gpd, which the beft pillars of popifh learning con? 
 fefTe to bean acl: of formed faith. Befide,they erre 
 when they make feare of hell a thing immediately j 
 di/pofing to iuftification , when the work of this is 
 to mooue vs to feeke out of our felues after fome 
 word of faith, and this is caft forth proportiona- 
 b!y as faith and loue enters : It may prepare to our j 
 conuerfion, not to our unification immediately. 
 Againe, when they make loue aftuall to goe before 
 iuftification, whereas loue doth fo!low$For we lone 
 becaufc we hatie found loue firft ^ now no lone is 
 felt from God till remiffion of fin and acceptance 
 to life in fbme meafurcare felt 6c perceiued: lltouki 
 God lift vs vp to loue him before his iuftification, 
 he fhou!d by making vs loue him>prepare W to be 
 
 loued 
 
j6o P EfbeJiffli>Cha$.t.. Ver.i? 
 
 ioued of him ; Spec iwakmwhy bwufe much isfer- 
 giuen her. In a word, letting afide the ad of a true 
 fiith 3 comming from an inward gift of the fpir t.in- 
 clinjngche heart tobe'ieue, thesis jio other thing 
 preparing to iaftirkation immediately; where this 
 is, there together in time, iuftificarion is received* 
 ther«? the fpirir of luue and hope are not wanting ; 
 Hee who belieuethi is pa (Jed j rem death to life : Ne- 
 uertheleile,wee doe long after, not feelcour fciues 
 iuftificd, nor percsiue Grace to dwell in vs fo ful- 
 ly and manifestly as wee dedre. Hence it is that 
 fometimes wee are in feare, fbmetime belieue,hope, 
 fbmetime we arc in repentant fcrrow^and by theie 
 wee are led bothtothemanifeitperceiuingofthat 
 which is wrought m vs, and to the more full mea- 
 fure of Peace and Grace, which we much defire . 
 
 Thefecond queftioi then; In what order Gods 
 power doth bring vs to bclieue, is thus anfwered ; 
 That mod commonly hee doth in fome kinde 
 change vs, and make vs nore fit, that (b his word 
 maybereuealedm *s, which accompanied with 
 his mighty power , doth bring forth that fuperna- 
 tural! habit of faith, by which he doth incline vs to 
 moue vncohim. 
 
 Now for the thir J thing; Whether this help doth 
 leausthcwillat liberty actually torefiftit,yea or 
 1 no; thcanfwere is, it doth not : That which the 
 omnipotency of God is put forth to workein the 
 creature, chat the creature cannot r^fift : But God 
 putteth forth hi* omriipoi ency,and by the effectu- 
 a'l working of ir,he may bring vs to beleeue. The 
 iirit part is not denied : The fecond is here plainly 
 
 fee 
 
Ver.i?. Ej>%fc*w>Chap.i. 
 
 3*i 
 
 fee do wnc, i;;*. That God doth bring vs to bclicfe 
 by the effe&uall working of no leffe power, then 
 that which railed Chrift from the dead. 
 
 That which maketh Gods aide and Graceful vn- 
 der the power ojman, and not mans will to be in- 
 dent, that is a Pelagian here fie : But to fay that 
 notwithfiandlng Gods helping Grace > man may re- 
 
 ■ fifty ts to put Grace in mans power > not to put mans 
 will *vnder the power of Grace. 
 
 For the iirft part of the reafon we may fee it;for 
 Pelagitu taken vp, becaufe hee yeelded nothing to 
 Grace as hee ought, granted that hee did not pre- 
 ferre it before the will, but put it vnder the power 
 of it. That which maketh man able tofruftrate 
 Gods counfell touching his conuerfion is not to 
 be granted : But power to refift all God can work, 
 maketh him haue power to fruflrateGodscounfel: 
 Indeed it would be thus in power of the creature 
 to make God periured in the things he hath fworn. 
 To the fecond part of this reafon fome may happi- 
 lieanfwere, that this power maketh not man able 
 to refift God becaufe hee doth in his counfell de- 
 cree nothing,buc fo that hee doth fee this power is 
 ready infallibly to performed : But this is nothing 
 that God doth fo will and decree that he knowcth 
 the creature will not refift him 5 for this doth infer 
 no more,but that God fhall not miffe of any thing 
 he willeth : it doth not proue hee may not, but it 
 abhorreth from Chriftian eares to fay there is any 
 power which may poffibly make God a lyar, as 
 well as to fay, God (hall not be found true in that 
 hchathfpoken. 
 
 That 
 
 jlu&. itbarefi' 
 bhsM, 
 
$6% 
 
 EpheJianSyChap: 
 
 *.i?. 
 
 tk U which is wrought in the iviU, not from any 
 mtuY<i& power offujfering, but from the obedience 
 in which it is to Gods almighty power ^ that the will 
 hath no power to decline : 
 
 But the works ofcomerjion to God if wrought 
 
 in it ifrom the obedience in which itfiandethto 
 
 Gods almighty power. 
 
 To vnderftand it, things haue a power of fufife- 
 
 ring,from their natures,inclining them to fufferchis 
 
 or that, as waxe is naturally inclined to melt with 
 
 i heatej or a power which cannot but obey form 
 
 agent wording on 
 
 them from without $ thus 2 
 peeceofwoodmaybemadeintoan image. Now 
 m regard of God, all things are in fuch a ftate of o- 
 bedience, that they will come to any thing he will 
 bring them : A ftone by this power may be mad< 
 into a man, euen a Sonne of Abraham. Now that 
 which things fuffer from this power ; whereb) 
 they obey agents working on them from without 
 that they cannot auoyd : for euery thing fb far a* 
 it is come in obedience to another ,fo far it cannoi 
 refift;Now,that conuerfion is wrought in the will 
 as it ftandeth onely in obedience to Gods power,ii 
 plainejforit hath no naturall. inclination tofuffei 
 any thing, both for the being and manner of ir, a 
 boue nature : For there is no naturall power in ar 
 eye now blinde, to receiue fight, which is not in ii 
 felfe, but onely in regard of the manner in whid 
 it is to be reftored, a thing fupernaturall : Hou 
 muchkffein the eye of the minde, now becom< 
 darkenes,to receiue the light of fauing knowledge 
 which is euery way a thing both for matter anc 
 
 manne; 
 
Ver.'i^. 
 
 FpbeJianSyChay. 
 
 1. 
 
 ( 3*3 
 
 ! manner fupernaturall vnto it? Befide, if there were 
 a power naturall to receiue conuerfion, then there 
 muft befome agent in nature able to worke con- 
 uerfion^ for there is not found a power naturall ot" 
 fuffering in any thing, but that wee fee alfo in na- 
 ture a correfpondenr power working vpon it : 
 Wherefore the will, not from any naturail inclina- 
 tion it hath , fufiering this worke of conuerfion , 
 muft needes fuffer it as it is in obedienee to Gods 
 almighty power. Now to fay it may refift, as it is 
 in obedience,is tofpeak things contradiftory:The 
 Scripture doubteth not to fay in effe&, that Gods 
 will of predeftinating, calling, and fhewing mercy 
 to faluation, isvnrefiftable* who huh refijicd his 
 will? Kam.g. and if it were needfull, it might be 
 (hewed, especially out of Tertuliian & Auftinjkax. 
 Gods grace hath the free-wil vnder the power of it. 
 Out of Attftin^c&x. God by his omnipotent power 
 inclineth wills whether heewilleth, hauingthem 
 more in his power then we our felues^that his grace 
 doth help vs indeclinabiliter ^r iffftpArabiliteriwhkh 
 is all one,as if he Miould Cay, it doth helpe our in fir- 
 mitie,not only infallibly, but irrefiftably;That it is 
 notreie&ed of any hard heart, becaufeitisgiuen 
 to take away that hardneffe of heart which might 
 refift. Thewiil of the creature is theneceffity of 
 things on Gods decree, neceffity followeth, this la- 
 bor is fuperfluousto my inrent. But it may be ob- 
 icfted, that this doth take away the liberty of the 
 will in conuerring, if the will be not able to doe o- 
 therwifc; for that which the will doth, not hauing 
 power to doe otherwife, in that it is not free. 
 
 I 
 
3^4 
 
 Epbefians,Ghap. 
 
 i. 
 
 Ver.i^ 1 
 
 Ianfwer with limitation, that which doth not ha- 
 iling power to do otherwise from change in fecond 
 caufes compelling it (b to do,in that it is not free : 
 Other wife, when this neceffity commeth from 
 Gods almighty will by himfelfe determining of it 5 
 for this doth fo fweetly determine the creature , 
 that the power ©fit is no way changed or dimini- 
 ftied; as the omnipotent will of God doth Co in the 
 falling out a contingent thing, as the not breaking 
 Chrifts bones, as that the nature of contigencie in 
 regard of all fecondary caufes 3 is no whit impai- 
 red. I anfwerefecondly, that this opinion doth 
 ground thefreedome ofwillfalfly; for the free- 
 dome of wil,as it is a faculty voluntary or ele&iue, 
 doth not require this iadifferency of cxerciting 
 the a& of it diuers waies ,for the conflicting of it. 
 To cleare this the more, confider that liberty may 
 feeme to fpring from three rootes. 
 
 Firft , from this indetermined indifferency, 
 whereby the will is free, nothing determining it o- 
 therwife , as well to mooue it felfe to a diuerfe 
 thing, as to that whereto it moucth. Secondly, In 
 regard of the flexibility which is in the habituall in- 
 clination, which might bend as ealily to another 
 diuerfe thing, or to ftfpend, as to moue whereto it 
 moueth. 
 
 Secondly, in regard of flexibility,which is in the 
 habituall inclination,which might bend as eafily to 
 another diuerfe thing, as to that whereto it goeth. 
 Thirdly, In regard of the iudgement, which doth 
 goe before the aft of it , Judging freely of it, as a 
 thing which it is able to doe, or not to doe, or if it 
 
 come 
 
Vi^.i?- 
 
 Epbefiam,Chaip, 
 
 3*5 
 
 come into comparifbn with other, iudgingofitas 
 a thing to bedone before other, and fo mouing 
 to it.Now this I take to be the true root of liberty, 
 whence anions arc faidfree , becaufe wee out of a 
 free iudgement mouc about them for to do a thing 
 orfpeakea thing, thus or thus, oat of iudgement 
 thinking it free, or determining one, when it con- 
 fidcrethadiuerfe thing which it might doe alfo, 
 this maketh the a&ion free ; yea fo free, that it is 
 done with election: For though the thing I worke 
 be neceflary in regard of Gods will which hath de- 
 termined it, ye 1 1 worke it freely > while I doe it out 
 of fuch a praclicall iudgement going before. As a 
 man, though hee fpcake things for the matter of 
 them neucr fo true, yet while he fpcakcthout of a 
 iudgement that the thing is falfe,hee fpeaketh falf- 
 lie, though the thing fpoken be other wife trueinei- 
 ther doth God maintaine a falfc iudgment in man, 
 becaufe his iudgement of other things free to him, 
 is with this limitation in him for ought hee know- 
 eth,and to doe any thing from my will with iudge- 
 ment , that it is poffible for mee in feme fort if I 
 would to doe othenvife, is enough to free wor- 
 king. To place thefreedomeoftheiudgtment in 
 judging, the meane we vfe indifferent, fuch as may 
 be v fed 6c not vfed,Scyet the end attained, which I 
 like not,becaufc Christians cannot efteeme and ac- 
 count of faith, repentance, as meanes indifferent , 
 when neuerthelefte they beleeue and repent freely. 
 Now though the will was in creation, and is in 
 Chriftians inclinable to contraries, yet I doe not 
 thinke liberty to ftand in this natiue flexibility , 
 
 B b which 
 
5 66 
 
 EphefianSiCh^. 
 
 Ver, 
 
 *? 
 
 which is inclinable hither or thither, much leffe ia 
 liberty of exercifmg power to or fro,as being here- 
 in by no power predetermined. For firft,the will 
 feemeth to be faid free in regard of fomething no 
 way bound,but theindiffcrencieofthe inclination 
 in exercife are baund by Gods decree , fo that no- 
 thing can be done , but what hee hath deter- 
 mined. 
 
 Secondly, in men diftra&ed inreafon, the inhe- 
 rent flexibility of will is not altered, the exercife is 
 no more phyfically predetermined then before, 
 and yet they worke not with liberty. Thirdly,were 
 liberty in the flexibility , then the more our wills 
 were flexible to things opposite, the more perfect 
 were our liberty. Whereas wee fee Chriftians, the 
 more they grow in grace, the more their inclina- 
 bleneffe to fin is diminiQied $ and when they haue 
 attained perfe&ion this flexibleneffe to euill {hall 
 be totally remoued. 
 
 The firft opinion muft be more neerely (canned. 
 Many will haue liberty nothing but fuch a free* 
 dome, whereby God hath made his creature euery 
 way vndetermined, fo that when hee doth any 
 thing, hee hath full power to doe the contrary, or 
 to fufpend. Now though this freedome might be 
 defended againft whatfbeuer is in any fecond 
 j caufe,av;&. in this fenfe , that hee is free to exercife 
 his power as well another way as this hee moueth, 
 for any thing that any creature can doe in heauen 
 or earth, nay, for ought he can fee in himfelfe alfo^ 
 But to hold this abfolute in regard of God himfelfe 
 is a raoft prodigious conceit. Liberty in this fenfe, 
 
 acci- 
 
'V 
 
 e^r.i^. EpheJjans>Chaip.i. 
 
 3^7 
 
 accidentally, contingency, neceffity, thefearc 
 modalities agreeing to effefts , as effefts are in or- 
 der to their feeond caufes , not to God who raofl: 
 certainly, neceffarily, and wifely hath willed them. 
 Fire burneth not neceffarily to Gods power, who 
 can at pleafare change it , or rcftraine the fecond 
 aft of it; nothing felleth out accidentally, as refer- ! 
 red to him whole wife intention reacheth to euery 
 thing : So for contigency alfo, and liberty in the 
 fenfc before named. But it fball not be amiile to 
 fliew fbrae reafbns why this is to be reiefted. 
 
 i . That which exempteth a creature from being 
 
 as an inftrument vnder the power of God, is ab- 
 
 | fiirdjbut this doth Co. It is proued thus,that which 
 
 ! giueth the creature a power to doe as he wil, when 
 
 ; God hath done all hee may vnto him, that doth 
 
 | make him no inftrument fubieft to Gods power : 
 
 But this opinion doth fay , that when God hath 
 
 ' done all he may,the creature is free to do as he will. 
 
 Some are not aftiaraed to fay that God doth not 
 
 ! worke out of his omnipotency in the free will of 
 
 ! the creature ; otherfome are not afhamed to fay, 
 
 i thateuen in workes ofgrace,thewillisnotproper- 
 
 | ly tearmed an inftrumentall caufe vnder God : 
 
 | fome deny the aflumption 6c proofeof it, becaufe 
 
 this power came from God , and is fuftained by 
 
 him, and he can doe what he will in man. But to 
 
 this I fay, a thing communicated 8c maintained to 
 
 me by another, is that it is : So this power though 
 
 giucn & maintained by God,y et is a power exempt 
 
 fo farre, that hee may not by any power ouer-rule 
 
 it* and though God can doe what hee will, yet it is 
 
 Bb a one i 
 
3<ft 
 
 Epbejlans-tQ hap, 
 
 Ver.i^ 
 
 one thing to be able to doe a thing by perfwafion, 
 which I may ref ufe,anot:her thing to doe it by pow- 
 er which I cannot ref ufe : This latter by this opi- 
 nion is denyed. 
 
 That which taketh away Gods infallible prefci- 
 ence,is not to be granted,but to fay the wil of man is 
 free no way determined doth fo : for knowledge is 
 meafured by the thing to be known, and therefore 
 when the thing to be knowne is euery way vncer- 
 taine,euery wher indetermined,kno*?ledge cannot 
 be certain.Tlie fecond part of the reafbn is denied; 
 for they fay,that God by a kind of knowledge doth 
 feewhat a free creature now made wil do,if he be fee 
 in fuch & fuchcircumftances.I Anfwer,he doth in- 
 deed,becaufe he doth fee how his power would de- 
 termine him in fuch & fuch occalions^but to make 
 him fee determination, when neither himfelfehath 
 any way determined him, when the circumftances 
 doe it not, when nothing in the free Creature doth 
 determine him, is to make him fee that which nei- 
 ther is in the Creature, nor in himfelfe to be feene. 
 But let vs aske this queftion jHow doth God fee his 
 Creature would worke thas or thus, fet in fuch and 
 fuch circumftances, becaufe it is the nature of it to 
 doe fo ? whence doth he fee it is the nature of it fb 
 to be carryed I Here nothing can be anfwered, but 
 becaufe his wifedome and power the one hath ad- 
 uifed, the other hath effectually wrought that hee 
 (hou'ddoefo, or that to which heconcurreth. 2. 
 In a word,God cannot know this or that mans con- 
 uerfion certainely from eternity, but he muftfeeit 
 certaine in himfelfe, willing it,or in the caufes of it, 
 
 or 
 
Ver.i^. BpbefiattSiChi^.i. 
 
 f i*9 
 
 or he mud fee it from all eternity, as being prefcne 
 tohimfelfeourof thecaufe$i the former wa/es,this 
 opinion denyeth j the latter is true, for God cannot 
 fee thefe things as cxifting forth of the caules from 
 eternitie to eternitie, but they muft haue coeternall 
 exiftence with him: he hath in eternitie ail things 
 thu/prefent, becaufe Gods indiuifible eterni- 
 tie is before, in, and after ail meafurc of time i but 
 that he hath them prelent from eternitie to eterni- 
 ty,is an vnconceiueable abfurdkie. 
 
 If God doe not determine and apply the crea- 
 ture to will and worke that which he worketh in 
 the creature, then the creature is the caufe why 
 God wcrketh, and by confequent why he willeth 
 this or thic : but the creature is not the caufe why 
 Godworkuh and willeth. The firft partis plaine, 
 for Gods concourfe working this or that, muft ei- 
 ther goe before the Will and fo caufe it to Will, or 
 elfe ic mull fbhow, accomp!iQiing that which 
 mans Will willerh. Now the fecond part fome 
 openly graunt, but it is moft abfurd, both becaufe 
 it maketh God follow an d caufe a kinde of tendance 
 on mans Wil^as alfb by rcafon it maketh the Will 
 of man haue a caulall force on God h\mfc\fe.Iames 
 faith, We miy nnfy,l mftgoe t* fitch* place, nxiUJJe 
 Gad will. This doftrine maketh God fay, I will 
 worke Conuerfion, Faith, Repentance, in fucha 
 Pcrfon,ifhewiil. 
 
 If the liberty of Will ftand in fuch a power free 
 for exercife> then Chrift had not liberty or free- 
 dome of will : for God the Sonneowing it as a con- 
 ioyned inftrument to it fcfe guydance in ctrery 
 
 B b 3 thing 
 
jyo | Epbefiansj Chap.i. V.er # i^. 
 
 thing, Qiould it haue failed in any circumftance of 
 due obedience, God himfclfe (hould haue beene 
 guilty: Now Chrift had liberty and fuchasisthe 
 ground notonely of working tjaat which U good & 
 praife- worthy , but that which was in (bmefort me- 
 ritorious. But we will not prcfecute thefe points, 
 which wee (hall haue occalion in other places to 
 vnfolde* The truthis,that whether wee looke at 
 the preparation God raaketh in fome,or at the faith 
 itfelfe,bothare wonderfulh What a power is that 
 which (liakcth the hearts of the molt fecure Tin- 
 ners ? It is a ftrong winde which fhaketh an Oake, 
 but to bring a heart like the Iaylors to tremble, is a 
 matter arguing a mighty power. Againe, togiue 
 a hand or eye to one blinde and maymed. weie 
 much; but the hand and eye of faith, great is the 
 
 ' povverby which they are rettored. 
 
 Wherefore let vs looke to him who hath thus 
 mightily brought vs to be!ieuc,that hee would fi 
 nim our faith by the fame power* the fame power 
 
 I which maketh thefe things, conferueth them a!fo : 
 happy is he who doth fee this power ready to con- 
 
 | firme him in be!ieuing,to the end. 
 Vfe.i, Wee fee how they are deceiued,who make God 
 
 by his grace to conuert vs Co thatheleauethitin 
 our power,whcther wee will come to him by faith 
 or no : As if God did fct his grace forth, as Chap- 
 men doe wares, which the Cuftomer may choofe 
 whether he will buy or no : But who can refift in 
 that which Gods Almighty power is put forth 
 toworke? Could his power be refilled, it were 
 not almightie. 
 
 Laftly, 
 
Ver.2,0. Epkt/MttSiGhap.i.. 371 
 
 Laftly, we may fee hence how many performs de- 
 ceiiic themfelues/.yho thinke Faith but a patter of 
 opinion,or an .imagination of things abfent; who 
 though they neuer tele the power oi God working 
 in them, yet perfwade themfelues they haue faith 
 as well as another j as if ic were (b fleightathing, 
 which no Jeffe power muft workein vs,then that ' 
 which railed Chrift from the dead: But hauing thus 
 difpatched the point for common edification, I will 
 tor the benefit of fuch who are more ripe in vnder- 
 fhnding let downe my Judgment in. thefe three 
 poin ts folio wing, (Sec Page 353-^at this markc x3* 
 
 Now follbwerh the Delcnption of that power y EK n 20 
 which broughcthem to beleeue ; from that which 
 it wrought in Chriftour ftead,i;j£. 1. His refur- 
 re6lion,which is fet downe from the ftate in which 
 be was railed j rai/ing hiwfrom the dead, 2. The ex- 
 altation of Chritt, which his power wrought 5 in 
 which we are to marke ; firft, the kingly power he 
 hath receiuwd, and fet him at bis right hand \ fecond 
 \ Jy, the place where he hath it , in the heauens aboue^ 
 ■ thefe vilibleheauens, forfo the word lignifieth ; 
 Thirdly, the perions} which are of two forts; firft, 
 thofe who are fubk A to this power, as it is more 
 generally taken, <ver/e 21. and part of the 22; Se- 
 condly, thofe who are fubieil to his power,us it is in 
 fpeciali manner tempered with grace.inthe words 
 following; A head to his church: the more particular 
 confideration whereof lhail not here be vnfolded. 
 Firft,to clear-e this 20.2 1 .verfes jnd parr of the 22. 
 j <iYr.Firft,we muft nvirke,tha»; this which is a vorJ, 
 i hauing refere.ee to thectficicie or effecfuaii work- 
 
 Bb 4 ing< 
 
37* 
 
 Fpbefidns* Chap. i. Ver.2o. 
 
 tng 
 
 of mighty power f winch was wrought in 
 Chriit vvhcn he wa> now railed from the dead: As 
 ifitwerenothismindetoexpidJea power like it 
 for kinde, fo much as tftc ldL-Jame insular work- 
 ing which was wrought in our head. S.condly, 
 to vndrlknd the railing htm irom the dead ; we 
 mull know what death here is meant , and m wha: 
 it ttandeth: Secondly >what this reiurreftion inc/u 
 deih. Chntt fuffered a fupernatura I deathjc rarrt 
 as might (fand with the vnuie of ab manhood, to 
 the perfbn of God the Sonne, and with the r oil- 
 neffc of his nature * bur here is onely truant thji 
 naturall death, which did a tiraehoid hn humane 
 nature in the iiate of it. This death rtood,fj i lt,in fe- 
 perationofr naturall Louie & body. Secondly ,in thw 
 IolTe of all that fen ficiue life which the foult cau- 
 fed, and continued in the body. Thirdly, in the 
 ceafingofalla&ions, wrought by the body as ;n 
 rnftrumenr. Fourthly, in a riefin tobeagainecon- 
 ioy ned vnto the body. Now then the refi: rtdicn 
 isfucha workeofGods pow er> which broughr a- 
 game the Joule of Chriit to that body frrm which 
 it had beenc a little diuorced,vvhich csuicd ir bring 
 forth life in that body, worke by it as an inArur 
 ment loyned with it y finally, ioy in thcconiuntl;- 
 onofir* 
 
 j tor better clearing Chrifts exaltation ; wemuft 
 'fiiit know whatitis,tobefetat Gods right hand. 
 Secondly,what heauens are here to be vnderi ood. 
 Thirdly, what pcrfons are meant by frmctp&ktk£ 9 
 powers. Fourthly ,what is meant by fulling ak ita*gs- 
 imdtrkisfcett. 
 
 For] 
 
Ver.io. Epbe flans, Chap .t. 
 
 T 
 
 373 
 
 For the firft,Saint PauUndPettrjloe confter it by 
 raigning immediarely oucr euery creature, till the 
 mytterie of our redemption (hail befimtbcd.i Cor. 
 1 j 2 j. compared with, Pfal.no.i.Soto the He- 
 brewe^hedotneon terit, thefetting Chrilt in the 
 thiorfcoffttaieitKi Hcb.\.\ 81. Hcb.ii.** Atthe 
 right ha* 1 of the throne of God. Sunt Peter maketh 
 k ali one , with m iking hina Chrift and Lord ; 
 See,<^<!ifr 2.3 5.36.6*/* 5.^1. But for tire fumiero- 
 pening, Ww mult know. i.VVhatit iuhatisgiuen. 
 2. To whom, and in what refpeft. 3. How long 
 it is to continue. To the firit, I anfVere, that it is 
 not the might oi diuine foueraigntie ouer the crea- 
 ture; for this doth fo tb.iow the nature ok God, 
 that it is ncccflary with euery pcrfon that hath 
 this nature: This the Sonne cooid notrelinqu lb, 
 this he cannot be taken vnto, as which dotn ne- 
 ceflarily agree to htm,as G^d bielTed for euer. What 
 is ic then. J Aright of exetutm^ immediately and 
 m a manner appropriate 10 this per (on, the fbue- 
 I raigne dominion ofr God, ouereucry creature : So 
 1 that though the Father aa J Spirit haue a right and 
 foueraigntie ouer the creature, yet they doe not 
 immediately execute this in fuchfort as the Sonne 
 doth ; which maketh Chrift Uy Join j 12 The Fa- 
 ther ivd^etb none but hath gwen all t» wement *vntothe 
 Sonne. The Sjnnc by volunrarv difpenfation fent 
 by the Father, did empty hin» etc and lay alidc 
 not oneiy the right ol hatung dominion ouer cue- \ 
 ry creature, but of exe^cifin^ and iho wing it forth 
 In that nature be hid aflfomed: The Father by vo- ( 
 luntary difpenianon doth rciignt to the Sonne the 
 
 immcdiaie 
 
574 
 
 %, 
 
 j immediate execution of^Il power oner euery crea- 
 i ! {tire, tilttfhe time that all things be fabdued vnder 
 'Mm) This rigbc,the one re!ir«cj.uifiied,in t he time off 
 ; his humiliation j the other dotfr ajifw$t#b!y leaue a| 
 1 tim&forths exaltation of his Sonne- 
 
 Toriieiecond I anfwere, this fbueraigtitie is 
 ; giuen to"t-h<*perfon of the Sonne,both as God and/ 
 rnMii(>w r aJ<:£mkd$ as God, for it is a power 
 L ^hMfi*#iftethat M apiase creature can take or exe- 
 cute; and the Scripture faith, The Lord fed to 
 my Lord, that is y zo Dauids feede, as- hee was Dautds 
 Lord* according as Chrift exp^undeth it by his 
 queftion ;now Dmds feede was not Dauzds Lord,asj 
 man,butas God. That it isgiuen him as man, is 
 plaine, becaufe it isgiuen him now afcended into 
 heauen with his humane nature. Againe,that pow- 
 er is giuen to ChriiVas man, which is to be execu- 
 ted by him as man 5 but this kingdome is executed 
 by Chrift, fb that his manhood doth concurre as 
 an inftruraent working with his God-head* in the 
 ( adminiftration of it, Iohn 5.17. He hath giuen him 
 power to execute judgement, tn at much as he is Sonne 
 I of mm. 
 
 I The third is plaine, out of that PfaL 1 1 o. and 
 j iWconftruing it, 1 Cor. 1 5. 54.25. namely, rtiat 
 Chrift (hall giue vp this kingdome, and ceafe to 
 (it at the right hand of God in this manner in 
 which now he dotb^for then he (hail no longer by 
 his manhood execute government, neither fhaii 
 h* in manner appropriate his pci * (on,, bat togerfcv* j 
 with the Father and Spirit likeas they, fo fhaii'hee 
 ioyntly with them rule, and be all in ail for cuer. j 
 
 The| 
 
Ver.io. Bphe/ums 7 Chap. 
 
 i. 
 
 I .575 
 
 The fecond point tor cleariiig theTcKtis, what; 
 heauens arc here vndcrifood;dK>fc which Paul cal- 
 ierfa the third hcatien , absue the ayre, clouds, and 
 ftarrie firmament. Faith doth beleeuca place a* 
 bouc tliefe, though f^hitofephic know it not. 
 
 To the third lanfwere, the perfonsouer whom 
 Chrift is aduanced, are firft delcribed more parti* 
 cularly, butyetobfcurely. Secondly, more gene- 
 rally and plainely. The particular enumeration m 
 (thefe words ; Principduies \ powers, mights, do.mim- 
 (//<?#* .-The more full and plaine opening of them in 
 j the words following ; Entry nsme^ that is, euery ' 
 j creature howfceuer named \ whether in this j 
 i world, or whether belonging to the world to' 
 j come. i 
 
 But it is a qucfiiDn,who are meant by the former 
 words. K^4nf\ They are commonly v'nderftood of 
 Angels j but I take the firft two to be names of tx- 
 cellency,found in this prefent world. Firlt, />/#«. 
 cipalkks and powers, when they are put for Ange- 
 j iicali natures, rhey are not termed fo limply, but 
 j with an addition of the place; as, Ephef, 3. 10. 
 I Ephef.6. 11. but thefe words put for humane ex-, 
 cciiencies , wee reade them limply, without any j 
 thing added. Tit.^ 1. Be jvthiecl to principalities md 
 powers. Againe, I thinke this diftributiun of paw- 1 
 er, named iivthtj world and in that to come, re~ 
 fpefteth fomething m this enumeration forena- 
 med : the former, thefe two iirft named; the latter, j 
 the couple following : Thus I thinke alfo 5 cW. 1 . 1 6. \ 
 that enumeration of Thrones ^Bimimms, Principe 
 hsies, Powers j the firft two refocA rhinos inuifi- 
 
 b!e, 
 
W~\ 
 
 Ef>beJum$iChapA. Ye eu 2.0 
 
 SWcfkw things in heauen ; the latter two>thing5 on 
 i earth; for he feemeth to illuftrate each pare of ths 
 idiltnbution, by the particulars there inferred: 
 Wherefore we may thus conceiue oi them. 
 ' Principalities 3 lignifie thofejn principal authority 
 Power s v ?X\ fecondarie powers lent from them, 
 z$. Peter fpeaketh. 
 
 By mights, I vnderfland Angels, putting forth 
 anight in fome miraculous eflech of mercy, or 
 Judgement; fuchasthc Angell, who did f mite fo 
 many hundred thoufands in a night; the Angell 
 which did the miraculous cure at the Poole John 5. 
 By Dominations I vnderftandfuch Ange)s,whoie 
 minifterie God v&th in the goucrnement of king- 
 domes and prouinces ; for that God doth v)e 
 their minifterie, this may be gathered both out of 
 D4#/*/and Ecclefiajles. 
 
 The putting rM things vnder htsfeete, noteth no- 
 
 thing but that fubiection in which euery thing is 
 
 toChrift, Gjdoneiy excepted ; reade, HeLi.8. 
 
 Thefe things tor opening the difficulties incident. 
 
 The fummc is. I with your eyes opened, that you 
 
 may know the power of God toward you who be- 
 
 leeue, through the working of the power which 
 
 was wrought in Chrift, when God did railehim 
 
 from the loweft degree of his burxn!iation,euen the 
 
 ! ftateofthe dead, and did crowne him with digni- 
 
 1 tie, and kingly glory in the heauens, not cnely 
 
 giuing him prerogaciue before both Principalities 
 
 and powers, fuchaswee fee inearth; yea, before 
 
 Mights and Dominations , fuch as belong to the 
 
 world to come $ but giuing him power ouer the(e 
 
 and 
 
Ver.*o. EphejianS)Chaip.i. j 377 
 
 and all creatures, fo as hee hath them vnder his 
 foote. 
 
 Obferue then firft from the lo.vtrfe. which he 
 wrought in Chrift. That the felfe fame power put 
 forth, in raifing Chrift our head, is that lingular 
 power which raifeth vs: For looke as the almigh- 
 ty power put forth to make K^ddam a liuing fpirit, 
 was it which doth quicken vs inour order,& bring 
 vs to haue life and being from him:Thus the felfe- 
 feme power which raifed Chrift to be a fecond A- 
 dam and quickning fpirit to all who belong to him, 
 that is the power which doth caufe vs in our time 
 receiue this fupernaturall life and being from him : 
 For Chrift his refurre<ftion,is both the refurreftion 
 of our foules and bodies, in as much as he is raifed 
 vp, that he may be a fountaine and rooteof all fu- 
 pernaturall life j his humane nature concurring 
 with the diuine, as an inftrument with that 
 which is more principall in the producing of it. 
 
 By this we tee further the vanity of fuch, who 
 make God to doe nothing in our conuerfion, but 
 that which wee may refift : Could wee refift his 
 power, which made the firft Adam a fountaine of 
 generation vnto vs all > And fliall we be able to re- 
 fift the almighty power of God, raifing Chrift as 
 a fountaine and roote of fpirituall regeneration to 
 all who are his } 
 
 This (hould make vs thankefull to God, that he 
 hath put forth fuch power towards vs, in the re- 
 iiirreftion ofhis Sonne. Wee deeme it as his fa- 
 uour, who did appoint wee thould defcend car- 
 nally from the firft parent of vs, according to the 
 
 flefh; 
 
 Doti.i, 
 
 Vfiu 
 
 r/ei, 
 
373 f 
 
 Bphefidnsy Ghap. 
 
 Ver.xo. 
 
 D*#. 2, 
 
 Vfe. 
 
 Doft. 3, 
 
 flefla ; but this is farre mere worthy of praife, that 
 euen in railing, he fhould thinke on vs, and ap- 
 point vs to receiue a refurre&ion of foulc and body 
 from him,in due time and order. 
 
 Obferue fecondly,that Chrift is railed from ftate 
 of the dead, that God doth leaue his deareft chil- 
 dren to the depth ofmiferies,before he fend reliefer 
 His owne Sonne left to conflict with a fpirituall 
 kinde of death, with defercion in regard of lone 
 ecclipfed, which impreflion of wnuh,as due to our 
 (innes, with all the powers of darkeneffe,affayling 
 him with naturall death in regards before ope- 
 nedj his owne Sonne left to this gulfe of cuils, be- 
 fore faluation was (howed : This he doth to glori- 
 fie his power, which doth not fo brightly appeare 
 till things are defperate. Secondly, that we might 
 the better in extremities learne co truft on him, to 
 bring vs to this, he is glad to make our cafes paft 
 ali helpe we can perceiue. And thirdly, to the end 
 hee may the more endeare his benefits, he doth 
 let vsconflift lon^j in the want of them. 
 
 Letvs not then be difmaied what euer wee iuf- 
 fer : I hope we are not yet come to death ; let vs 
 looke at Chrift, and not wifti to be free from fuch 
 condition, which our Lord and Mafter hath endu- 
 red before vs :The rather let vs haue patience,how 
 euer we be tryed, becaufe God can neuer come 
 with helpe coo late, as men may, who bring things 
 (bmetimetonopurpofe, when the matter is paft 
 helpe. 
 
 In that chrift tiraifed\ Obferue, that God ne- 
 uer foleauah his, but hefendeth faluation in due 
 
 time: 
 
( 
 
 VEK.2-0, 
 
 EpheJiansiChay. 
 
 37? 
 
 j time : He left his people in *£gjpt, in Bdilon, till 
 
 ; their ciuill ftate was dead and delpcratc $ yet he dc- 
 
 , liuered them. If he let them be fwallowed, like Io- 
 
 nas* yet he will bring them forth againe,and (how 
 
 | them his faluarion , for God is a helper at time of 
 
 neede $ fuchis his faithtulnefle, in the Mountaine 
 
 he will prouide, as Abraham faid. Thus though he 
 
 let his owne Sonne dye, yet he faueth him in due 
 
 feafon, and deliuereth him : There is a double fal- 
 
 uation,one protecting and keeping euil that it (hall 
 
 not come neere vs. nor once ceaze on vs j the o- 
 
 ther is a keeping of vs Co as it (hall not hold vs , 
 
 much lefTe preuaile ouer vs : Thus God faued his 
 
 i Chrift, accordingly as he asked, when hee prayed 
 
 with firing cries to him that yeas able to fatte him 
 
 •from death, Heb. 5.9. 
 
 Wherefore let this our Sauiour cafe comfort vs Vfe. 
 in greateft cuilsJf the example of lob is to be look- 
 ed at, how much more this Aandard of examples I 
 What though thou feemeft neuer fb forfaken ? 
 what though many cuilshaue feizedon thee?fearc 
 not, ftand ftill, faluation will fhine forth in due 
 feafon, God is not like the diuell and wicked ones, 
 when they haue brought one into the bryers,there 
 they leaue him, on plaine field : / haue finned in 
 betraying innocent blond: what is that tovs<> (ay 
 they I but God will be with vs in the cuils, yea in j 
 feauen^ tofaue and delmer *vs. 
 
 Obferue againe,that God doth not onely raifc £,#.4-, 
 htm vp, but fet him at his right hand 5 Giory cor- 
 refpondant ro his humiliation. Obferue that God 
 doth make the abatements of his children be the 
 
 forerunners 
 
38o 
 
 Iff: 
 
 THti.S. 
 
 Epbefians,Gha$>.i. Ver.io 
 
 i 
 
 forerunners of their gr^ateft glory^ as the pride of 
 wicked ones doth hcky as it were, and runne by 
 their enfuing mine : fo on the contrary, the fuffc- 
 rings and humiliations of Gods children haue en- 
 fuing aniwerable glory : He was made leffe then a 
 worme, and here is taken to the right hand aboue 
 Angels. Itplealeth God not onely to exalt his 
 humbled children, but in the degree aifo, in which 
 he had abafed them, according to that prayer of 
 Mofes. P/alpo. Comfort <vs y according to the yearef 
 wherein we haue jujfered ajjlttfion: as on the con- 
 trary ,we fee him bringing mdgement on the wick- 
 ed, in the fame meafure in which they haue taken 
 in the delights of hnn^Reuel 1 87. True it is,that 
 this doth not hold vniuerfally in this prefent life.but 
 when the definitiue fentence is now to be giu^n 
 them according to workes,(halI euery foule rcceiue 
 proportioned recompence. 
 
 Let vs then by this take comfort in afflictions : 
 Was this Chrifts cafe onely I Nay, fee, lam. 1 .1 o. 
 Reioyce in affltffions , for when yon are tryed, you 
 Jbali receiuethe crowne of viBorie^ The wickeds 
 woe is fbwne in their reioycing, but in our darke- 
 ned light is fbwnefbr the righteous. Let vs thinke 
 God doth but prouc vs, that hee may in his due 
 time doe vs good ; Blood and fweate goe before 
 vi&ory, and before the earthly harueft is gotten 
 in: We muftnot then thinke it ftrange, it God 
 caufe vs to know fufferings, before hee fhow vs 
 thofe glorious mercies which hee hath prepared 
 for vs. 
 
 But to confider this matter of Chrifts exaltation 
 
 more 
 
V e R.to. Epbefiam,Chap. i . 
 
 38i 
 
 more particularly : Firft, when ic is (aid, hee is let; ] 
 at Gods right hand, aboue principaiities;Obferue, j 
 that our Sauiour Chriftasman, is taken to haue i 
 prerogatiue before euery other creature : For firft, 
 this phrafe noteth the preeminence of him, as 1 
 aexttoGodhimfelfe; that looke as one made a j 
 King, hath a dignitic aboue all perfons named in j 
 his kingdome,Dukcs,Earlcs, Lords: So our Sa- 
 uiour>takea vp as man to this kingly dignicy,muft 
 needes be in preeminence before them. It is no! 
 wonder,for this nature efTentially appertaineth to ! 
 that perfon which made all thefe things; (cc,ReueL 
 4. <vk. The Lambe is worthy to receiue glory y f or by him 
 sll things were made >f or him they were created. 
 
 Secondly,euery perfon, the ncerer he is in con- 
 iunftion of bloud to an earthly King, the more he 
 hath prerogative before others, more dilioyned : 
 fu this created nature, feeing it is made one perfb- 
 nally with God, by howmuch it is more ncerely 
 vnited, by fo much it is fie that it fhould haue prc- 
 rogaciue before others. Nottofpeake that bong 
 heire of all things, it is meete that he fhould be be- 
 fore all, who are bat parts of his inheritance 5 and 
 i hauingmore excellent endowments J mcanccrea- 
 I ted gifts thea any other, it is mccte hee fhould 
 I haue tfae firft place before all other . 
 
 Wherefore what reucrence are we to (how him Vfi *• 
 1 in all our feruices about him, whofe exccllcncie is 
 ) fo high aboue euery creature ? Earthly dignities 
 l doe fo dazle our eyes, that wee know not with 
 I what fubmiffion fufficieflt to fall downc before 
 ! thera. 
 [ Cc Againe, 
 
BpheJtdttSy Ghap.k; Ver.io.ii. 
 
 yf € %. Againe, hnuing fo eminent a perionforour Sa- 
 
 uiour and mediatour, let vScteaud contented to 
 him, caring to know nothing but him", accounting 
 
 ; all drofTe and dung, that wee maybe found in 
 Chrift. Let none deceiue you with traditions of 
 
 : men, and vaine Philofophy, you are compfeatein 
 
 I him who is the head of principalities and powers. 
 
 I The Papifb, did they con fidcr the excellency of 
 
 ; Chrift our Sauiour, could not, as they doe, flyefo 
 
 | many waiesforheipeoutofhim. 
 D&n t 6> Obferue fecondly , that Chrift not oncly as 
 
 God, but as man alfb, hath power aboueeuery 
 creature $ for to be fetat Gods right hand, is to 
 recciue a power imperial! ouer euery creatures 
 which is further apparant, while he fakh, Chrift is 
 fb placed aboue all, that all are fubieft vnder his 
 feete : To mce is giuen ail power in heauen a#d 
 
 1 earthy that is power, whereunto euery creature is 
 fubie& : He fpeaketh of it as done, becaufe it was 
 immediately to be performed -, in which manner 
 he fpake before of his body and bloud} This per- 
 fbn as God, receiuing by voluntary difpenfation 
 this honour from the father, that he (houldin an 
 immediate and appropriate manner, execute go- 
 uernement ouer all the creatures in heauen and 
 earth jthefame perfbn as man, participating in this 
 kingly diuine authorise, fb farre that hee iliould 
 inftrumen tally concurre in executing all that Judg- 
 ment which Chrift according to his diuine nature 
 did principally effed. This the Scripture doth lay 
 downe, as in regard of earthiy powers they are 
 
 /ubieft. For bet is ruler of the kings of the earthy 
 
 SLeueL\.y\ 
 
Veimo. Ephefimsi Chap. i. \ 
 
 , _ p- 
 
 Reucl.i.'y. Hee hath this royaHjiate written on his I 
 thigh, as it were, King of Kings , Lor d of Lords > Ret*. I 
 1 9. irf.That he bach power ouer Angels,is plain,both i 
 bythereuerenco they doe him, and their obedi- 
 ence towards him, Heb.i. When hee brought his 
 Sonne into the world,he bad al the Angels hould a- 
 dore him,eHcry knee bowethto him,thecuil Angels 
 yeeldingfignc of fubieftion, either deceitfully to 
 wrong end, or by force compelled, though their 
 ftateis fuch,that they cannot doitreligioufly as the 
 other;That all the Angels are in obedience to him is 
 p!aine j the good are fent forth by him to be mini- 
 ftring fpirits for our good : Now he that hath pow- 
 er to difpofe of and imploy them, hath po*verto 
 take account how that hcefetteth them about is 
 difcharged^theeuill Angellsare iikewifeat hisdif- 
 pofition, for they could not enter the Swine with- 
 out his Laue, they arc fubicft to his ludgement; 
 When the Saints ihal( iudge the Angells, what pow- 
 er hath Chrifthimfelfe this way J 
 
 Firft,from this ofChritisprerogatiueand power- 
 full authorise, in fmuated in this phrafe of Jittig at 
 Gods right , hand wee fee that the meaning of ciiis 
 phrafe is not to be admitted to equality with the 
 diuine nature, for this Cnnfteucrhadas God^nei- 
 ther to beadmitted into the diuine bleiredneflefet- 
 ledly to inioy it, for Chrift as God eucr had and 
 could not but haue, that efTentiall beatitude and 
 that bleflcdnetTe which he receiueth as man is not 
 to hauc end, which this fitting at Gods right hand 
 is to bauq neither is that filling (Thrifts humane na- 
 ture with fupernaturall gifts of knowledge, power, \ 
 
 C C 2 &C I 
 
 3S? 
 
 Vftv 
 
384 
 
 Epbefiansy Ghap, 
 
 Ver. 
 
 2,1 
 
 ;&c. the proper thing this article iayethdowne; for 
 theft gifts flaal! dwell with him for euer; hee fliall 
 ficin this manner on the throne of maicfty but for 
 a tirne.Much is the Lutherans fence, to beapproued, 
 who make Chrifts placing at Gods right hand to 
 import thus much, that the humane nature o( 
 Chrift is eleuatcd to this honour, that it may free- 
 ly vfe the diuine attributes, omnifcience, omnipre- 
 fence, omnipotencie^ (6 as to become by them om- 
 | nifcient, omnipreftnr, omnipotent no leile proper- 
 j ly then the diuine, though after a manner farre 
 otherwife; the diuine nature being thus of it ftlfe 
 j by naturall ncceffity* the humane being thus by v- 
 ] nion with the diuine, by gracious Communication 
 of theft vnto it, with liberty to vfe them for the 
 perfecting of it felfc: that lookeas we conceiue a 
 linner iuftified ortnade righteous with Chrifts 
 righteoufnefTe, not as inherent fubie&iuely in him, 
 but in Chrift, yet really communicated with him, 
 Co as hee is made righteous with it} thus doe they 
 fay the humane nature of Chrift is made omniprc- 
 fent with the omnipreftnee of the diuine nature,not 
 as a thing fubieftiuely inhering in it, but lb really 
 communicated with it that it is made trueiy omni- 
 preftnt by it,though the diuine attribute neuergoe 
 forth of the nature of God, in which as the proper 
 fubicdt they graunt it immouably inherent : It (hall 
 not be amifle for the ioftru&ion of fome,a little to 
 open what I thinke to be their opinion. 
 
 They hold with vs, that the vnion of the diuine 
 and humane nature ftandethin this,that they both 
 arevnitcd in the fingularitie of one and theftlfe- 
 
 famc 
 
VER.to.ti. EpbeJians 7 Chif>.i. 
 
 3S5 
 
 *ame perfon ; that the properties of the diuine na- 
 ture abide iramoueably in it, neuer going out of it* 
 and that the humane nature when now it hath the 
 free liberty of perfecting it ftlfc by vfe of the diuine 
 properties, that the humane nature then hach and 
 holdeth it finite and proper qualities abiding in it* 
 fuchlike things as thele they religioufly affirme 
 with vs. 
 
 In what then will you fay do they differ from vs- 
 So farre as J can conceiue then,in thefc three things. 
 i. Vpon the vnion of the/e natures they thinke 
 fuch a communication to follow of the diuine pro- ' 
 perties, for example lake Omnipotence, as that' 
 the humane nature is made trucly omnipotent,not 
 by any confufion of properties,noryet by any bare 
 communion and concourfe of it to the (lime effect, 
 each nature working that which be'ongeth to it 
 with communion of the other, for this wee graunt, 
 but by a re U donation, by which the diuine omni* 
 potencic,doth fo become the omnipotencie of the 
 humane nature, that it may worke omnipotent- 
 ly with it, no ieile then the Diuine Nature doth it 
 fe!fe. 
 
 2. They fay that Chriftshumi'iation flood in 
 thi , that his humane nature did fufpend to vfe ful- 
 ly thefe Dmine properrics communicated withit. 
 
 3. That the exaltation or fettmg Chrift at the 
 ri [ht hand, is the eleuating his humane nature to 
 the f'lii and free v(es of the diuine properties , fb 
 that his humane nature by a&uall vfehcreof,is be- 
 come otamfcient,omniprefent: But as this laitis 
 
 Cc 3 a 
 
EpbefiansyChA^.i. Veuo.u, 
 
 a mifinterpreting of this article ; fo the ground of 
 their error is,that they iuppof; a falfe effect of per- 
 fonall vnion, namely, fuch a reall communication, 
 for the vnion cannot caufe the humane nature par- 
 take more in the properties oi the diuine , then it 
 cauieth the Diuine partake in the properties of the 
 Humane. Againe.ifa true i ea • communication did 
 follow of Diuine attributes^ muft needs be of all, 
 feeing theie are the Diuine iiilence, winch can no 
 way be diuided. Bdide, in the vnion ofr body and 
 (Lu'e, which is perfoi»aii, the ifepfjth fou'eisnot 
 communicated wuh rhe body , but aii „rfed of it 
 onJy. Befide, to what end (hould creat-d gifts 
 feme, when now more noble properties doe en- 
 ter J Not to mention the infinite peitectonj can- 
 noc perkcl: finite natures , no more then reafona- 
 be peiteclions can make perfect vnreafonab e 
 creatures. 
 
 Finally.This opinion maketh the diuine proper- 
 ties become inftrumentary faculties, as it were to 
 a iimce nature. This by the way. 
 yf f 2, A (econd vfeis,toletvs fee whatreafbn wehiue 
 
 to fubieft our felues to him,(eeing he hath aii pow- 
 er, we had needetofalutehim with the kilL pfobe- 
 diencc,!e ift m be confumed-Thefe who hnu. earth- 
 ly power, wee fw» j are allegiance and obey tnem in 
 al things ; how much more (hould we doe it here I 
 Such as difobey himarecarelefletogetkno vledge, 
 to beiieue, :o repent, they will findc it hard to kicke 
 agamfi the pricke; they (hill one day luare this 
 Lacnbe^ikea Lyon,fpeakingthefe terrible words, 
 
 brin 
 K 
 

 HfBR.2,o.if. Ephefians t Ch^.i. 
 
 bring them father i who will not 1 (houldr eigne otter 
 them> that 1 mayjlay them. 
 
 Thismuft itrengthen our Confidence, that our 
 Sauicur hath all things fubiecl t thac noDiueilcan 
 ftirrehim further then heegiueth leaue: Wehaue 
 nien,euill Angels, finne, troubles, euery thing re- 
 fiftingjet vs not be difmaide,but looke to him who 
 hath ail things put vnder his feete. But if all things 
 be put vnder him, how come we who are his, to be 
 thus encountred in regard of the power recci- 
 ued to fubdue them ?Thcy are all put vnder him,but 
 in regard of the execution, they are not yet put vn- 
 der, a* Hdr. 2 . 8 the Apoftle himfclfc acknowled- 
 ged!. 
 
 Thirdly, obferue the place where Chrift is crow- 
 ned with this glory and dignity^ He is at the right 
 hand,in the heauens, oefore and aboueall things ; 
 This is plaine,tha»this his foueraigncty is a confe- 
 quentfollowingon hisafcenfion inroheaucn^Itis 
 plai.ie likewife that he is Co afcended into heauen, 
 that the heauens muft containe him till he come to 
 judgement, Atts 3. Looke as Kings are crowned 
 in the chide Cities of their Kingdomes, andkeepe 
 their refidence in their Pallaces neere vnro them ; 
 So it was decent that our Sauiour fhouid be crow- 
 ned in this heauenly Ieruialem,and keepe his reii- \ 
 dence as it were in his heaueniy manlioh. 
 
 This (hould draw vp our hearts to heauen, whi- 
 ther our Sauiour is entred , where hee now fitreth 
 in Maicfty. Should wee hauc fbme friend highly 
 aduanced , though in parts very remote from vs^ 
 
 C C4 we 
 
 387 
 
 Vfij. 
 
 DoH. 
 
 & 
 
383 
 
 EphefianS) Chap. i. Ver.io.* j. 
 
 u 
 
 BoVt m 
 
 wee would long to fee them , and make a iourncy 
 to them. 
 
 This doth affure vs that all wee who are Chrifts, 
 (hall in due time be brought to heauen,wherehe is* 
 the head and members muft not flill be dmorced : 
 belide that, hee prayed that where he is , there we 
 fliould be alfo, John 1 7, 
 
 We fee Vbiquity and a'l reall prefence ( as reaH 
 is oppofed to fpirituall , not to be an imaginaiy 
 prefence) wee fee i.c ouerthrowne. For if bee fit 
 in heauen at Gods right hand , then to fit at 
 Gods right hand is not to be made euery where 
 prefent j for hee could not be faid to be made 
 euery where in theheauens, without a contradi- 
 ction, no more then to be made infinite within li- 
 mited bounds of being. I take it for granted , that 
 the heauens can fignifie nothing but a place limi- 
 ted for the extent of k. And it is # againft the Papifts 
 a (ufficient reafon, Hee is fifcended wdfitteih in Hea- 
 ven, Ergo, he is not heere, according to the Angels 
 reafon ing, Matb.iS 6. He is not hnrejorbeeisrifcn; 
 they did not know this new Phi!ofophy,tbacChriil 
 might be rifen from that place , and yet be corpo- 
 rally prelent in it to. 
 
 Laltiy,marke the diftin&ion of worlds. Obferue, 
 There is a world to come, in which ChriU, and 
 thofe who are Chrifts, (hall reigne for euer •. This 
 world waxeth old, the fafhion of it pniTeth,it is cal- 
 led the prefent euill world ; but there is a world to 
 come, in which all things (hall be reftorcd, which 
 God hath made fubiect to his Chrift ,as the heyre of 
 
 it, 
 
VER.tt. Ip/><r£*w,Chap.T. 
 
 i >*9 
 
 \i,Heb. 1.8. in which we/ballbeioynt-heyreswithhim. 
 Abraham had a proraife, not onely of feede > but 
 that he ftiould be heyrc of this world, a type wher- 
 of the land of Canaan was ^ euen as the firft Adam, 
 and all that came from him had a world > this in 
 which wee arc , prepared for them : So the fecond 
 Adam , and all that are his , haue a woridaifo be- 
 longing vnto them. 
 
 Let vs then comfort our felitfs in this , though Vfi* 
 
 in this prefent euiil world wee fuffer many things , 
 
 there is a world which (hall laft for aye , in which 
 
 we (hall reigne with Chrift,b!e(Ted for euer: In this 
 
 world to come (hall all teares be wiped from our 
 
 eyes, and allourfmnesfo be forgiuen > that there 
 
 (hall be no ftep nor print appearing of chem : for- 
 
 giuen,not in regard offentenceonly interloquuto- 
 
 ry, but in regard of full declaration and execution, 
 
 to which that place in Mathew feemeth to haue re- 
 
 fpedt; He that blafphemeth againft lhejpirit r jhall net k 
 
 forgiuen .neither in this worid y nor in the world t$ come. 
 
 Nowfollowerh thefpcciaiiSoueraignty \ And 
 
 hathgiuen him a head oner all, to hU Church, which U i 
 
 his body y thefulnejfe of him whojiilctb all in all. 
 
 For vnderttanding thele words wee muft note, | Verse. 22, 
 that the wordhead is vfed (ometime for one who 
 in any kinde is before and abou^ other : and in this 
 large fenfe, Chrift is the head of Angels & all men: 
 Man is the head oi the Woman , Chrift of Man, 
 God of Chrift, 1 Cor. II, He is the head of all princi- 
 palities and power /; But here it lignifieth that Chrift 
 13 fo ouerhis Church., that hee is in a more neere 
 
 and 
 
$9° 
 
 - I I ' ■■!.■■ Il l , [ 
 
 Ephefiansy Chap. l. V *R.n, 
 
 and communicatiue fore conioyned with it , as the 
 head is with the body and members, which are an- 
 nexed and fubie&ed to it. 
 
 A bead omr att.'] This may be referred to the 
 Churches making a comparifon twixt (Thrifts fu- 
 periorky ouer hisChurch,and Angelsjn this (enfej 
 God gaue Chnft that hee (honld be a head princi- 
 pally and aboue all ether things, befide to his 
 Church : Thus Cb. 6. A^oue aU, put on thejhseld of 
 Faitb->or ic may berefcrred to ftftti \vh o is giuen our 
 head in this fenfe ; God gaue him co be a head to 
 vs , who is ouer all things , becaufe the fpeci- 
 j all foueraignty is noted in his being a head : This 
 i word being taken in the ftri&ett acceptation , and 
 becaufe it affordeth matter of further con iiucrati-j 
 I on, we will take the latter fenfe^ to bis church, This 
 I word Church, fometirae noteth one congregation 
 of men called forth of the world, as the Church nt 
 CorintbiCenchr&*\ fometimcitistaken tofignifie 
 the multitude of them,who areforeknown of God j 
 and appointed to ftluation, for all who are gathe- 
 thered by GodsefFe&uali calling in heauen and 
 earth, and who are in their time to be made parta- 
 kers of his holy andeffe&uail calling : Thus HeL 
 ! I2.i8wefinde it taken thus hereifor,ail the body 
 { which doth make full and perfed Chrift myftical* 
 ly confidered, is here to be vnderftood. 
 
 Which is bis My. ~] Nothisnaturall,butmyflicalli 
 
 body. < 
 
 ThefulneJJi. ] That is , which maketh him full) 
 
 and compleate as he is a head: for a head without a I 
 
 body! 
 
Vek.12.. £pbefians, Chap. i. 
 
 19 1 
 
 body is maimed -, though otherwife fuch is his pcr- 
 i feftion and fulnetTe , char hee fittetk all inaL The 
 fumme is. Though G >d ha:u let Chriit ouer euery 
 creature,yet hee hach giuen him thac he ihoultf be 
 ouer his Chur.h as a head, tn amoreneereand 
 communicatiuc p wer j hhn I lay hath heegiu.ii 
 to be ahead to enc wrnle rnuicitudc of beheuers, 
 who is in dignity an i p >wer ab >ue euery creature. 
 Now as hee is a head to the ^niucrikyot true be- 
 Iieucrs , (o the v/nittd m i tuooc or them areas a 
 body myttka i to him ma. in j him rulj and com- 
 j pleat (o rarre fcrth a^ wee i&a head , him I fay , in 
 j whomdwelleth alifulndTe, lo that h^filLethdlLw 
 all. In the end of the 11. verJe, wecarcto;morke 
 I firtl that Chrift is giuen to be a head DO hi C hsinsfi: j 
 f condly, the quality of him giuen to be our head, 
 or of our head that is ©uu* all. fiat Church is de£ 
 cribed from the rnutuall refpecT: which it ftandech 
 in to Chrift,as a head, winch \s his body. Second- j 
 ly from the effect of it, to be gathered trom thofe 
 iaii words, wh ch is tbefulncj]e % tiiat is, which ma- 
 keai fu i him whojilteth all m ail. 
 
 The firft thing to be obkrued is , that Chrift is DoEt. 
 m ide as a head,hauing a more neere and cornmu- ! 
 Bicattlie fou >raignty ouer bel euers,thcn ouer any | 
 other. Looke as the King hath a more intimate 
 and amiable fuperiority and regiment ouer hi$ 
 Queene then ouer any other fobie& , lb it is heerc 
 in Chriil our King , whofe dominion to yard his 
 Chu«*ch , which is his Queene an i fpou'e, is more 
 amiably tempered and neerly affecied, then is his 
 
 gouern- 
 
EL 
 
 EpbefidnSiChap.i. 
 
 ER.U 
 
 gouernment oucr any other: This will appears by 
 confidering how much neerer and communtca- 
 tiue he is to vs then to Angels, creatures otherwfe 
 moil excellent. Firft,looke as the naturall head and 
 members are of the fe!fe-fame fpeciali kindefor na- 
 ture, the head ihndeth of skin ne, fle(h,bones,and 
 fo doe the members aifo : thus ic is that Chriftis 
 one with vs, in regard he hath taken the (elfe-fame 
 nature withvs, Ttanuing as well of- chat which is 
 outward and fen fi tiue, as of that which is inward 
 & intelleftuail: In this he commeth neerer vs then 
 Angels - y he tooke not the nature of Ange!s,but the 
 feede of Abraham* Hebr.%. 
 
 I Secondly, Chriil doch by his fufferings procure 
 for vs all bleffings fpirituaii and temporal}, maketh 
 a purchafe of them with his b!oud : Now he in his 
 death rcfpe&ed not Angeis in like kind; that looke 
 as Kings prouide many things for their Queenes, 
 which they doe not for other fubiedts , fo doth 
 Chrift tor vs. 
 
 Thirdly , hee doth vnite vs to himfe!fe more 
 neerely then Angels; they are vnited to him by 
 knowledge and loue , fuch as doe come from the 
 power of that vnderilanding and loue which they 
 hauc of their owne,from the firft creation : but we 
 are vnited heere by knowledge of faith and loue; 
 heereafter by glorious light <k loue, fuch asChrift 
 himfelfe by his fpirit begctceth in vs^as the mem- 
 bers of the body are vnited with nerues and fin- 
 newes,fuch bands as take their beginning from the 
 head. 
 
 Fourthly, 
 
V e ri.s-2,. Epbefiam-iCh.iiy. i 
 
 m 
 
 Fourthly , hec doth communicate with vs that 
 whole life of grace and glory which wee haue, and 
 lhall receiue , as the natural! members hane no 
 fenfeor motion which flowctfc notinto them from j 
 the head: But the Angels haue abieiied lirejfor the . 
 fubftance not comming to them by Chrift, confi- j 
 dered as a mediator,euen thatbleffed life in which 
 firft they were created, that which commeth to 
 them is onely an augmentation of happineilc.aheir j 
 illumination and their ioy being in many regards I 
 much increafed) they wholearne by that they ob- j 
 feruein the Church hilling out, what doe they j 
 heare thinke we by inioying the pretence of God- , 
 man,now afcended and glorified I and they who j 
 ioy in heauen at the conueriion of one finner,how 
 many waies by Chrift is th<irioy inlarged I 
 
 Fiftly, hee doth not dlreft them as he doth vs; 
 heedoth gouerne and direct them as aKnig doth ; 
 voluntary ready fubie&s, by an externall ilgnifica- 
 tion of his will onely ^but hedoth direft and moue j 
 vs,outwardly by fignjfying his will , inwardly by 
 lending his fpirit,which might moouc vs with effi- . 
 cacy to that hee fhoweth, as a natural! head doth j 
 the members of it. 
 
 Sixtly and laftly, he doth not conhrme them as 
 he con hrmeth v ■ s$ for he hath neither gotten by his ! 
 death for them this grace of perfeuerance to the 
 end , neyther doth hec (hadow them and follow 
 them with ay ds outward and inward , as heedoth 
 vs, left our faith (hou!d bz prevailed aoainftj they 
 haue becne no dowbt confirmed from the i>egini 
 ! ning 
 
*? 
 
 Ephejutns, Chap. 
 
 VER.lt. 
 
 rang, bo:h by force of cheir election, 6c presenting 
 t:\un with actuall grace., which made them with 
 effect execute what euer thing it was in which 
 ir plealed God to proue their obedience, if they 
 haueany confirmation from Chrift their King , it 
 is fuch an one as doth make them ttrong to fubdue 
 enill Angels, or any oppoiing them in bulinefles, 
 in which their rainiftcry by Chrift is imployed , 
 fuch an one may be gathered, Dan.io.i 3. 
 
 Firft then, feeing Canftisgiuen vsas a head fo 
 neereiy and communicatiueiy ioynedvntovs*let 
 vs abhorre that (acrilcdgious vfurpation which the 
 Pope cornmkeeth, while hee challengeth vs to be 
 head of the Church^That which the fcripture doth 
 attribute as proper to Chrift, is not to be giuen to 
 any other : But they diftinguifh, that the Scripture 
 maketh Chriii the principal! and inuilible head , 
 but this hinders aoc why there (hould not be a vi- 
 able fecondary mini'krial] head* Anf There nee- 
 deth notaminliteriali head to fupply Chrifts bo- 
 dily abfence; For as Kings arein bodyprefentat 
 Courtonely, and yet well enough gouerne their 
 bodies poiideke ; So Chrift in regard of his bodily 
 pretence in hcauen, can well enough rule that part 
 of his body in earth , without the fupply of a viii- 
 b-ehead. WerethePopeaminifceriall h:ad, hee 
 might doe chat which the principal, whofe roome 
 he (upplieth as Viceroy es do,that in the kingdomes 
 oucr which they are fct, which the Kings might do 
 in their owneperfons, whofe roomes they fupp y$ 
 But the Pope cannot doe any inward thing which 
 
 the 
 
^ER.2t. 
 
 Epbefans-tCha)}. 
 
 3?* 
 
 
 the head of theChurch is to per form. 3. Were there 
 a minifteriall head , there (hould be a Lord-!ike 
 power ouer part of the Church out of Chrifts per- 
 fbn in Tome other creature 5 then (hould there be 
 more Lords then one , contr .iry to th;:t in 1 Cor. 
 lot. 5. There Are. ami forts of mwisieiies., but. Qne.Lord. 
 Looke as great Lords in earth haue in their hou (es 
 minitreries of more 6c leffe honor/rom tne iteward 
 to the skullene, but no Lord-like or Maiter-like 
 power in any befide themfeluesjfo is in Chrift and 
 his Church, which is the houfe of God, wherin he 
 is the Lord, Apoftles, others, hauing more or lefle 
 honourable fcruices , but no mafter-like power o- 
 uer the meaneft of their fellow-feruants. 
 
 Wee fee hence the great grace of Chrift , who 
 doth fo ncerely vnite himfelfewithvs. Kings in 
 earth, the neerer they come to any S.ubicit, the 
 more they (how their louc \ bur this is the greateft 
 grace they can (how, when they makethcmfe!ues 
 to become one with any of their fubiecfo : Thus 
 Chrift could not fhew vs greater grace then to 
 make vs one with bimfelfe as a ccniugall head, ru- 
 ling ouer vs. 
 
 We fee hence, that wee may allure our felues 
 we (hall lacke nothing , who haue Chrift become 
 a head to vs, info neersand communicatiue fort, 
 as this is : There are fbme official! parts in the bo- 
 dy, which haue that they haue, not for themfelues 
 onely,but for the whole body jThus the Stomacke 
 hathmeates, the Liuer. blood, fachis the Head: 
 Now it were an vnnaturall part for thefe, to keepe 
 
 that 
 
 Vft.i t 
 
39 6 
 
 EpbefianS) Chap. 
 
 i. 
 
 \e-r.zz 9 
 
 that they hatfe to. them felues, as for the. Liuer to 
 keepe id all the bloud and not impart, it by 
 veines to the reft of the body; fo Chrift (who 
 can doe nothing which doth not befeeme him) 
 he hairing for ail of vs the fulnefTe of grace and 
 glory, according to that,P/2/. 16.2. Mygdodisfor 
 the S aims \ he cannot but be moft ready to com- 
 municate with vs euery thing that is good : onely 
 let vs renew our faith and repentance, that fb we 
 flopnot the paffage of this fpirit from him ourhead: 
 If the naturall head of the natural! body be neuer 
 fofull of fpirits,if the veffels which conueigh ic, be 
 once obftru&ed, as in the PaMey, the body then is 
 
 j without fenfe and motion: Wee may apply it to 
 
 i our felues, & c. 
 
 Obferue(econd7y,thatbe faith, this our head is 
 otter aH,: Whence note, that God of his grace, 
 hath not onely giu^n vs a head, but fuch a head, 
 
 | to whom all things are fubieel; he whomuft be 
 a fauing head to vs, there is great neede he ihould 
 beouerali : Could he not bindethat ftrong one, 
 and caule him redeliuer his poileifion, how (bould 
 wee be eucr kt at liberty ? Could he nor diflblue 
 the worke of Sachan, fwallow vp death, create 
 lifeand quicknance in vs,our cafe were lamentable? 
 This is to be marked s for it is a Ipurre to thankef- 
 giuing : It is grace fliowed a Common-wealth 
 when wanting a head it hath a tollerable one be- 
 llowed : But when God doth, as he did by vs,giue 
 vs a King, great before his entertainement a- 
 mongft vs , whofc power might the better pro- 
 cure 
 
Ver.2-3. Epbefians y Cha\>.i. 
 
 39? 
 
 cure our wealc, and fecure our peace, this is a 
 double mercy : fo it is to giuc vs a head, yea, a 
 hedd ouer all , Co mighty that we may fleepc on 
 each earc, without feare of any enemy. 
 
 Secondly, this doth (how vs a ground of confi- 
 dence: What need we feare any creaturc,who hauc 
 him that is ouer euery creature I if he be ours,who 
 canbeagainft vs? Lookc as Qucenes on earth, 
 they feare not fubie&s difpleafurc, becaufe they 
 are fo neerely vnitcd to him who commandeth e- 
 uery fubied: (bit may be with euery true member 
 of the Church , if our vnbelieuing hearts fay 
 not nay. 
 
 which is the bodj^\ Obferue, that as Chrift is the 
 head of bekcucrs,fo they are his body,& euery be* 
 lceuing (bule a member of this body, whereof he is 
 the hcad.Bcleeuers are fb faid the body, as the bo- 
 dy ftandeth in oppofition to the head, not as it in- 
 cludeth the head within the compaffcofit 3 accor- 
 dingly as we vfe it when we fay here lyes fuch a 
 mans body, for here we put body for an eflentiall 
 partoffiichamansperfbn, not as oppofed to the 
 head, but as including the head with the reft of the 
 members, vnder the conception of it: But the 
 Church is faid to be a body, as the body is diftin- 
 l guifiied from the head, whofe body it is, and crg$ % 
 J it is fofaid the body, that Chrift vvhois the head of 
 this body is diftinguifhcd from it. Now the mul- 
 ; titudc of beleeucrs are fitly fo called \ for as in a 
 , body are diuers members , hauing their fcuerall 
 faculties for the good vfe of the whole * fo in the 
 i Dd Church 
 
 V£*Sl 13, 
 Dttt.L 
 
3?8 
 
 — ■ ii i i i i ■ i 
 
 Ephefiansy Chap, i -. V e r^3 . / 
 
 i. 
 
 I Church there are diuers kindes of members, fbme 
 j caught, fomc teaching, fomegouerning,fomego- 
 ! uerncdjfbmediflribnting, yea,euery member hath 
 I as it were his diftinft grace, wherby he may feruc to 
 • the good of the whole. But for further clearing of 
 I this,I will fhow who are of already, and belonging 
 j to this body.Secondiy,in what regard euery belee- 
 [ Her may be faid a member of the body of Chri£ : 
 To the iirft I anfwer>that chofe onely are his body, 
 who are fo ioyned to him,or are by GodsefFeftuali 
 calling fo to be ioyned to him,that they (hall findc 
 faluation in him : or thofe who haue, or fhall pro- 
 ceede by fpirituall regeneration from him , and » 
 growvftoaferjeBwaninhtm^Efb^. He is called 
 j the head of the Church.andthe fauiourofhis body: 
 As the Church and his body, fo his headfhip and 
 faluation being of cquall extent; to which pur- 
 pofe he faith, lob 6- That n is the wiH of the Father, 
 that hefbould not loofe any of thofe who areghtenbim> 
 but that he (hould both begin and perfed their fal- 
 uation, euen raife them vp co life eternall at the laft 
 day: Or.this body is the multitude of foch as haue 
 or fhall,in fpirituall manner proceede from Chrift, 
 and grow vpin him : for as all who haue defen- 
 ded, and fhall defcend from the frrft Adam, are a 
 compleatebodynaturall,vnder x^ddam the head 
 and roote of them, (I take natural!, as it may be 
 oppofcd to Adams perfonall body; ) fo the multi- 
 tude of thofe children whoaregiuen to thisfecond | 
 Adam, (Loe 1 and the children whom thoaha/l giuen \ 
 aw^they make vp the whole body,whereofChrift, j 
 
 the 
 
VeR.^5 
 
 Epbefians,Chap, 
 
 3?? 
 
 the fccond A&*m^ is chc head. For though there be 
 vertue in Chrift, able to hauc procured the falua- 
 tion of others, and though there be a paffiue ca- 
 pacities allraankinde to be conucrted by him, 
 vpon fuppofition God would fohaue determined* 
 yet can he not be faid a head of any, but thole one- 
 \y whom God hath deftinated to conuert and 
 bring to faluation by him j as ic is in the firft A* 
 d*m> who cannot be faid a head of any, but who 
 arc and (ball in time a&ually, according to Gods 
 determination, be propagated from him, though j 
 there wanteth not in Adtrn and his, both a genc- 
 ratiueforce,and matter paffiue, of which many o- 
 thers might be ingeadred,if God had been (b plea- 
 fed to ordaine. To the fecond, the faichf ull are fit- 
 ly (aid a body, in as much as theyhaue connexi. 
 on with Chrift, the fpirit which commeth from 
 Chrift, vniting it felfe with them, and (b making! 
 them one with Chrift, that though betweene vj 
 and his body,therc is a bodily diftance, which is not 
 in the head & members of a body naturall, yet the 
 fpirit which commeth from him, doth fo ioync vs 
 with him,that nothing commeth twixt him 3nd vs* 
 that looke as the body of the Sun being far diftant, 
 neuerthelcflc the light that commeth from ic,doth 
 immediately vnitc it felfe with our fight^fb it is that 
 Chrift bodily in hcauen, yet the fpirit comming 
 from him, doth immediately fbioyneit felfe with 
 the faithfuil fou!e,that it maketh the faithfull foale 
 one ^lib with Chrift, whofe fpirit it is. 
 
 2. The fame life of grace for kinde which is in 
 D d 2 Chrift, 
 
4oo 
 
 Epbefians,Chai>< 
 
 Ver.13 
 
 ffi 
 
 ffe.2. 
 
 Chrift, is in euery faithfull (bu!e $ as the fame fen fc 
 and motion which is in the head,is for kinde in the 
 body alfo : for lookeas that fire kindled, is of the 
 fame nature with the fire kindling; fotbis fulnefle 
 of grace in Chrift, is of the fame nature with that 
 which it doth in fome manner bring forth in vs. 
 Laftly, euery faithfull fbuleis gouerned by Chrift 
 outwardly and inwardly, as a member of the bo- 
 dy by the head ; the head doth not onely (how the 
 foote whether to goe, but imparts fpirits which 
 ftirrc vp the tacult'e of mouing, and fo caufe it 
 to goe. Thus we arc outwardly by Chrifts words 
 dire&ed, inwardly by his fpirit ; $0 many at are 
 Chrift s t are lead by the (pint of Chrift. 
 
 The Vie is, firft tor turtherConfutation : For if 
 the faithfull haue none for a head, but they are a 
 body to that perfon, then furely they haue not 
 the Pope for their head, in any property of fpeech, 
 or they muft as properly be faid the body of the 
 Popej yet Papifts, who make no doubt to vfe the 
 other phrafe, ftraine curtelie here, and will not fay 
 the Church is tht body of the Pope* but they 
 might as well confidently fay, this man is father 
 tothischilde, and yet be afraid to fay, this cfailde 
 is fbnne to fuch a man. 
 
 Seeing we are his body , let vs not doubt but 
 he hath fellow-feeling with vs, and doth fo farre as 
 may ftand with a glorified condition, commifc- 
 rate our diftreflcs : Saul y Sa»l> whyperfectteft thou 
 me ? He that teuchethyou, toucheth the apple of my eye^ 
 Can the finger ake 7 but the headfeeleth ? 
 
 This 
 
 J 
 
■■■'■■ 
 
 Ver^j. Ephefansj Chap. i. 
 
 | 401 
 
 Vfi* 
 
 This doth lliowvs oar duetie, that wee muft 
 endeauour to fubied our feiues wholly to Chri$ . 
 Ifthe head would direct one way, and the men- 
 bers take another, what a contufion were this in 
 the natural] body I Let vs labour to deny our 
 owne wils, and lay them downe before Chrift} as 
 euerwe will wich comfort call vpon him to oe a 
 head to vs , leevs behaue our felues as obedient 
 members to him. Some bend the will of Chrift, 
 like a leaden rule, to their owne will,, and Co ferine 
 they will goe in religion as (hail humour them, 
 and ftand with their pleafure: But lee vs know 
 that true religion ncuer begmneth, til! in prepa- 
 ration of mmdc wee addreiTe our felues to deny 
 and fubiedt our wills to that whatfoeuer Chrift 
 fhall (igntfieas his will, out of his word, | 
 
 Obferue againe, thathee faith This My is bis &*&>*. 
 fulneffe , that Chrift doth not count himfelfe 
 full and compleate, without all his huth'ull mem- 
 bers; Hence it is, that while all Thrifts members' 
 are gathered, we are laid not to be grovvne vp to | 
 that age wherein Chrift is full, or to the age of the 
 fttlne(Jeofcbrijl,Ej)b,^.\i. For as it hath pieafed ! 
 Chrift to make himfelfe ahead to vs, wee may fay 
 of him, as Saint Paul faith of the head, 1 Cor. 12. ! 
 Can the bead fay to thefoote^ I baue no neede of tbee ? \ 
 For as the head is not in full perfection, till it 
 haue euery raembcr,andthat in the growth which I 
 appertained} to it * (0 Chrift our head is not com- 1 
 pleate, till hee haue all his members, and that in • 
 their feuerall perfections belonging to them 5 ; 
 
 D d 3 euen ! 
 
I 40L 
 
 Epbefians-> Chap. 1 . V E R .i^ . 
 
 Vjei 
 
 rjt** 
 
 euen asitisbetweene Kings, who are heads poli- 
 ticke , and their people, chough for their per- 
 fons they arc neuer focompleate, yet the multi- 
 tude of their fubie&s addeth no fmall glory to 
 them \ So icistwixt Carift our King, and vshis 
 people. 
 
 Which con fi deration, doch firft (ho -v vs, that 
 none of chofc who cither Hue kmc to Chnifcone- 
 ly by cxternail profcflion , yea, none of thole, 
 who receiue (ome effects of the fpirit, which for 
 a timeonely abide in them, none of all thofe who 
 in the end [hall heare chat fentence, depart from me t 
 were euery true parts of Ghrifts bodyjfor Ctirift is 
 made the fuller and compleate by all his true 
 members, and fhould be maimed if he lacked one 
 of them : Theft ergo, belonged to his body, as a 
 wooden legge or glafle, doch to the body of a 
 man,orattheroofi, as a bunching wen ne, which 
 is more inwardly continued, and harh a kinde of 
 life, but it is not quickned as a member of ic, and 
 therefore it remaineth the more cornpieate when 
 fuch are cucofFfrom it. 
 
 Is euery beieeuing fbule a member, making 
 Chrift their head more full I This then doth af- 
 fure vs, that Chriil will keepe vs , who are true 
 members of him, and not furTer any thing tofe- 
 perate vs from him. Is it not a Wcmifh in the 
 body, wherein one member onely is wanting; 
 So Chrift fliould be maimed , if wee were any 
 of vs loft, who exifi in him, as liuing mem- 
 bers of him. Bcfide, what naturall head wouid 
 
 part 
 
JVer.2,j. Ephefians>Chaj>*i* 
 
 part with a member, were ic in the power of ir ftill 
 toenioy it r Wherefore when Chrift wanteth no 
 power, wee mayaflure our felues hee wanteth 
 no will co prtierue vs in that vnion and com- 
 munion which as members wee haue attained 
 with him. 
 
 This doth let vs fee a ground of patience a- 
 
 gainft the contempt to which true Chrif ians 
 
 arc fubicd in this prefent World. Men often 
 
 decmcthem the refufc and offall of all others; 
 
 j but this may encourage, Chnft doththinke (o 
 
 | honourably of vs , that hee counteth himfelfe 
 
 mayrnedand imperfecT: without vs. IfGraceonce 
 
 ! fauour and refpect vs , wee pafle not what inferi- 
 
 [Ourperfonsthinke of vs : So {hould it beheere, 
 
 I wee (hould digeft difgrace from men more eaiiiy , 
 
 I to thinke that our great God and Sauiour hath vs 
 
 | in fuch estimation. 
 
 Obferue laftly from this defcription of Chrift , 
 WhofilLetbati, in all , that whatfoeuer thing is in vs 
 as Ghriftians, all of it is from Chrift, Coiofi.xo. 
 In him wee are c&mpleate^ filled with all heauenly 
 gifts, which ferue to remooue cuiil, or fet vsin 
 ! ftate of bleiTedncffe ; So O/0/3.11. Put $n the 
 new man , in which C if rift is all :n all : For looke ! 
 as whatcuer things are in natural! men , are all 
 from the olde^yfd/im, as for example; That they 
 are of this completion, this ftaturc, feature,fexej 
 in regard of their body , that they are of fharpe j 
 mindes , reaching wics, orothcrwife, that they, 
 arc in this Countrey, in this ciuiil condition, J 
 
 Dd 4 what 
 
 34! 
 
 vfi* 
 
40+ 
 
 Ephefian$<> Chap, u Ve r.ij ( 
 
 what euer they haue according to the fafbion of 
 this world which paffeth , ail is from the fifft 
 K^idAm : Co loofce about thee, what eacr thing 
 is to be £&m in a Chriftian as a Ghriftia/i, nil 
 is from Cnnft this iecond Adam, wbofiUahall 
 mall. Should wee haue any thing which we re- 
 ceiued not from him , wee rnighi lb far re boaft in 
 our felues , Ergo , Wee haue not any thing 
 which is not giuen vs by Chrift, that ail our re- 
 ioycing might be in God through him. Hee doth 
 furnith vs with the whole fmte of Grace and 
 glory , that his magnificence might not in the 
 leaft degree be obfeured. For the ckcrer opening 
 ct this point, two things are heere to be consi- 
 dered. 
 
 tirft , 
 Jeth vs. 
 
 Secondly, how we come to be filled. 
 
 The things are, ali that ruhuile ot God, which 
 beginneth in grace , is then perfe&ed in glory 
 when God ibail be ail in all. More particularly, 
 he doth iill vs with righreoufnefle and life j tor e- 
 uery thing fiiieth other with fuch as it fclfc hath : 
 Now as the thrift Adam filljefh his with iinneand 
 death \ io the Iecond Adam hath treafurcd in 
 him righteoufneffe and life tor ail that are his$ 
 therefore hee is faid, Darnel 9. 24. to haue ta- 
 ken away linne, and brought to vs eternall righ- 
 teoufnelTe $ and hee is laid, iTim.i.io* to haue 
 tookeaway death, and brought to light life and 
 imrnortautie j the life, is either the lite of grace, 
 
 or 
 
 What the things are wherewith hee hi- 
 
Ver.M- Epbefians,Chzp.i . 
 
 405 
 
 or of glory ; the life of grace, is inward , or out- 
 ward : Tiie inward grace of Chnft , bdng chat 
 which doth dwell in the foule, principally chang-! 
 ingit, in the vndcrftandtng,. will ana affe&ioas of; 
 it : which doth alfo fecondariJy (how it fe!fc in the 
 body, both making the out ward man more ami- j 
 able and awful i ; Wifedome makeih the face to f!me> < 
 and alfo fubietlingthe members ot it to it feife, 
 fo <is tbuy become weapons of right esufnejje^ Rom. 6. 
 Euenas that cloud of Gods pretence, firft filled' 
 thefan&uary, and thence fprcad it feife i:uo the 
 whole houfe; Sothefoule, being firft filed with 
 all knowledge anigoodnejfe, Rom. \ y.i^they breake 
 out thence, and mowtnemfdues in the body, as 
 the outward temple } Know ye not^your bodies are 
 the temples of the holy Ghojl } Now the external I 
 gra ew.iLii wereceiuefrom Chrift, is that where- ; 
 by wc are in this or tnac if ate and condition $ fome 
 teachers, fomegouernoprs, fome taught and go- j 
 ucrned. Euen as the natural! force of Adam dothl 
 frame the matter of the natural! body, one part! 
 into an eye, another into a hand,&c. fo this is 
 from Chrift that the multitude of Gods chofen > i 
 who are the matter of his body myfticall, fome 
 arc made members of one kinde, tome ofr another, 
 the life of glory is tliac which wee looke for from 
 Chriif in theheanens, both forfubftance and cir- 
 cumftanceofic. For looke as we haue, not onety 
 from our firft parents, a natural! life tor the fub- 
 ftance, both of fou e and bouy, but alfo a. I the 
 circumfhnciaii ioy, waich from times, places, 
 
 creatures 3 
 
Hq6 
 
 i* 
 
 Epkefans, Ghap. i. V EK *zy\ 
 
 ■ creatures are incident to vs : So wee fhall haue in I 
 
 | Chrift, and from him,notonely that glorious light 
 
 !of vnderftanding and loue, wherewith wee (hall 
 
 I loue God,now feeing him as he is : notoriety tbofe 
 
 | glorious endowments of the body, whereby it 
 
 (hall become itrong, immortal!, glorious, fpiritu- 
 
 I all, but all the circumftanciall ioy which lhall in 
 
 heauenbe incident to ourcftates now glorified, 
 
 wee (hall be filled with it all through him, 
 
 Forthe fecondpoint,h nvwecometobe filled: 
 Thefe three things mult beobferued. Firft, that all j 
 fulueiTe is in Chrift, who hath receiued it without 
 meafure ; Wc haue it from him according to the mea- \ 
 fnreofh$tgift,Ioh.i.Epb.^ As the funnehath ful- 
 i neffe of light, in that perfeftion which doth agree} 
 j to light; the Moone hath light from the Sunne! 
 | in that meafure wherein iti* capable 5 fo Chrift, \ 
 'the Sunne of righteoufneffc, hee hath fulnefle! 
 without meafure ; but the Church, with all her 1 
 members are filled from him, according to the 
 capaciticof them, as members vnder him. 
 
 Wee muft know by what meanes we receiue our 
 
 fulneffe from Chrift : To which the anfwereisby 
 
 being partakers of Chrift himfelfe, we come to be 
 
 I filled with thefulneflecfgn-.ee and glory in him, 
 
 (as by eating and taking the fubftanceof earth- 
 
 j Iy nourishments, wee come to haue the vertue in 
 
 !them,euen to be filled mth fpirirs andb!oudin*j 
 
 Igendred from them; fo in Chnft is life, by getting' 
 
 him wee come to partake in thi* We which floweth j 
 
 from him. More particularly >the meanes by which , 
 
 wee! 
 
Ve R.ir. EpbefiaMSy Chap 
 
 i. 
 
 407 
 
 wee corns to be made partakers of Chrift and Co j 
 to be filled, they be fuch meanes as conueigh 
 Chrift to vs,or make vs receiue hira. The firft 
 are the word and Sacraments, for as Perfons by 
 their words, and by a ring doe contract andgiue 
 themfelties fully the one to the other: So doth 
 Chrift. by his word offering vs himfelfe, and by 
 his Sacraments as pledges and tokens con- 
 ueigh himfelfe and beftow himfe re on vs. Now 
 we receiue him partly by Humiliue, which doth 
 jemprievs of our ieiues , and make roomc for 
 him,forpouerty and hunger are eu^ry where made j 
 the forerunners of be ng rilled : partly by Beliefej 
 which doth feede on him and apply him, partly! 
 by walking in Chriir,and exercifins our fducs fpi j 
 rituailyj be filled with the fftrit ,fp:a mo to your 
 feints in Pfdmes 2 &c. Our walking in Chrift ma- 
 kcth him ietrle and roote more and more in vs: 
 Now the further hee dweibth in v$,'tbe morcf hit 
 fV'eth vs ; Belide char,thc nature of fire is to burne 
 out further when ir u b owed and mooued. 
 
 The laft thing to be marked is the order and 
 degrees wherein we come to be filled; now Chrift 
 doth fill vs rtrft in regard of pares at our liril Con- 
 ucrliou, in as much as he doth gitte vs fucb grace 
 asdothoppofe all iinne, and incline vs to all obe- 
 dience, that though we can accomplifh nothing as 
 we deiire, yet in the inner Minas wee are new 
 creatures, Wee delight in the Law of God : As the 
 frame of an Infant is full for the mem Vers, though 
 it is (mall for quantity;(b is the frame of our Grace. 
 
 Secondly, • 
 
40O 
 
 tf*L 
 
 Tftz. 
 
 EpheJians 7 Chaip.i. Ver^jJ 
 
 Secondly >we are filled with fulneffe after a fort for 
 the prefent age of Child-hood, in which wee now 
 hue: thus the Romanes are faid to be fuli of good 
 nelle and all knowledge j full after a fore tor this 
 ftace of Child-hood in which wee here hue, full in 
 companion of more imperfect beginnings.Third- 
 fy, (aftly. We areabfoiucely filled with all tnat ful- 
 neffe which doth belong to vs as members of 
 Chrift, and that is to be done in hepuenheereaiter: 
 Looke as the firft Adam communicateth and fi!- 
 leth his Children with this naturall life, fo as they 
 are firft infants, then ripe for children, then "men : 
 So Chriit doth gradually impart- vnto vs his mem- 
 bers tins fulneffe, which d weiieth in him. 
 
 We fee then that all fulnefle is from Chrift: how 
 doe they then forget themieiues who /eeke righte- 
 oufnes out of him? That befalleth them,they leaue 
 the well-head of all grace and glory, and digge Ci- 
 fternes which will not hold water. 
 
 This doth teach vs to come to Chrift. Bounti- 
 
 fu!l Lore* want none to reteyne to them, happy is 
 
 heewhomay fhrowd himfeife vndcr their wings: 
 
 Shall we not pretTe with reuerence to this Lord of 
 
 Lords, who doth fill all in all with his ipirituail 
 
 b'effings, who keepeth an open houfejnuiteth,#b, 
 
 wbofoeuer tbirjietb, let bim come and drinke y yea drink 
 
 freely the waters of life ^ and lohn 7. ^7. whofoeuey 
 
 \ commetblome, J will not c.vlbimfortbX Chriit may 
 
 J complaine as he did fomerime with that people of 
 
 J the I ewes, How oft would J baue gathered yox , but 
 
 \yott would not ? So heemay fay to vs, Howott 
 
 1 would 
 
I I 
 
 VfiR.^3- 
 
 V 
 
 Ephefians>£ha\>. 
 
 409 
 
 would I haue had you,bhnde, naked, miferable by 
 
 nature, come to me,that ye might be fi lied with 
 
 righteoufnefle and life, but ye haue refufed ? 
 
 Well, did we know what wee are called 
 
 to, and what wee might finde in 
 
 him, then would we come and 
 
 be fuiters to him, John. 4. 
 
 \o.But alas this is bid 
 
 frmourejes. 
 
 FINIS, 
 
 i 
 
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