Commentary Upon Ephesians 1, Commentary · Verse 3

Commentary Upon Ephesians 1 · Commentary · Verse 3

p. 39Thus much of the Praeface.

verse 3 THe matter of the Epiſtle followeth, partly reſpecting Doctrine, partl Exhortation: Doctrine to the beginning of the fourth Chapter; Exhortation, to the 21. Verſe of the ſixt Chapter. In the Doctrinall part two things chiefely are to be marked. Firſt, hee propoundeth Doctrine concerning p. 40the benefits wherewith we are bleſſed in Chriſt, which is done more indefinitely in the firſt Chapter, applyed from compariſon of their former eſtates in the ſecond. Secondly; the ſcandall which his Croſſe might cauſe, and the impediment which it might put to the fruitfull receiuing of theſe things, is preuented, Chap. 3. In the more abſolute handling of theſe benefits, we muſt marke, that firſt in this third verſe, they are ſummarily propounded, then more particularly from their ſeueral kinds expounded. Now in this 3. verſe, the Apoſtle doth not barely propound them, but breaketh out into thankſgiuing, before he maketh mention of them. Three things being to be obſerued in this Verſe. 1. His praiſe, Bleſſed. 2. The perſon praiſed, that God and Father of our Lord. 3. The arguments, which are two; Firſt, which God is to Chriſt our Lord; for this is vſuall with the Apoſtle, that when he deſcribeth God in petition or thankeſgiuing, that the deſcription containeth matter of ſtrengthning faith, and whetting deſire in the one, and motiues of praiſe in the other; The God of peace ſanctifie you throughout, 1 Theſ. 5. Bleſſed be God, the Father of our Lord Ieſus, the God of all mercies and conſolations, 2 Cor. 1.3. The ſecond Argument, is from that God hath done by vsus in Chriſt, in thoſe words, Who hath bleſſed vsus, with all ſpirituall bleſsings, in heauenly things in Chriſt. Now before we come to the more particular conſideration of theſe words; ſome things are to be opened for the clearing of them: Firſt, What is meant by our bleſsing God? Anſw. Bleſsing, is ſometime operatiue, working & effecting p. 41the happineſſe of him that is bleſſed; Thus God bleſſeth vsus: Sometime it is declaratiue, confeſſing and extolling the bleſſed eſtate of thoſe whom we bleſſe; Thus we bleſſe God, we acknowledge him bleſſed, praiſe, and extoll him, Pſal. 145. ve. 1.2.21. where bleſſing and praiſing are made aequiualent. Secondly; it is to be marked, that theſe words; God, euen the father; containe a deſcription of God, from two relations vntounto Chriſt; one from this, that he is the God by couenant of Chriſt: The other from this, that he is the father; according to that, Ioh. 20.17. I goe to my father, and your father, to my God, and your God: for this, the words beare better then that firſt God indefinitely, then limited to the perſon of the father, ſhould be conceiued in this ſenſe, bleſſed be God, to wit, God the father of our Lord; for the article ſhould rather be prefixed to foreign, and the particle foreign doth redound. The laſt thing to be marked, is that the word, heauenly, which may ſignifie things, or places, is fitlieſt taken to note the place where our ſpirituall bleſſings were giuen vsus, for ſpirituall bleſſing noteth not the action of God bleſſing, but the effects proceeding from it; to this ſenſe, who hath bleſſed with ſpirituall things? for the Apoſtle conſtrueth all ſpirituall bleſſings by predeſtination, vocation: Now to ſay, Who hath bleſſed vsus with ſpirituall things, in heauenly things, is abſurdly ſuperfluous. Againe, this word is in two other places of this Epiſtle vſed, to note the circumſtance of place, and therefore is here in that ſenſe to be conſtrued, without more vrgent reaſon to the contrary. The ſumme is, Praiſed p. 42be the God of our Sauiour; praiſed be the God of our Lord Chriſt Ieſus, who hath bleſſed vsus, that is, by his bleſſing made vsus partakers of all ſpirituall benefits, ſuch as take their beginning from heauen, are kept in heauen, ſhall all hauehave their accompliſhment in heauen; and all this in Chriſt, who is the roote, and ſecond Adam, whence eueryevery benefit ſupernaturall ſpringeth, and is deriued into vsus.

Doct. 1 To come then firſt to the action of Praiſe. Obſerue thence in generall, that a good heart muſt be ready, on conſideration of Gods benefits, to breake forth into praiſes: The Apoſtle cannot ſpeake, or thinke of them, but that his heart and mouth glorifie God; the manifold doxologues in Pauls Epiſtles, may giuegive ſufficient argument of this truth. Nay, we ſee how Dauid, a man after Gods heart, was ſo affected, that he did not onelyonly ſtirre vp himſelfe, his ſoule, ſpirit, all within him, but all the creatures, eueryevery thing that had breath, from the higheſt Angell, to the loweſt creature: This grace being like fire, which once kindled, catcheth hold of all that is neare it. For our better vnderſtanding this duetie, I will open two things. 11. What muſt concurre in this practiſe 2. How we may keepe our hearts in a good diſpoſition to this duety. To the praiſing God three things are required. 1. That our ſpirit doe acknowledge his goodneſſe, in any kinde ſhewed vsus: Hence it is that the Saints call on their hearts, ſoules, ſpirits, in this buſineſſe: God is a ſpirit, and hateth eueryevery ſeruice, from which the ſpirit is eſtranged. As no muſicke is gracefull, vnleſſe p. 43the inſtrument be firſt tuned; no more is any voice of praiſe acceptable, vnleſſe the heart be firſt ordered. 2. There muſt be a declaring before men of that kindeneſſe and louelove the Lord hath ſhewed vsus: Come, I will tell you what God hath done for my ſoule, Pſal. 66.16. I will daily tell of thy righteouſneſſe. We count it ingratitude in men, when they will ſmother benefits, and neuer be knowne to other of whom they hauehave receiued them. 3. There muſt be an endeauouring of requiting Gods louelove, by anſwering his benefits with thankefull duty, by walking worthy of them; What ſhall I repay the Lord, for all his benefits vponupon me? Thus wee count him vnthankfull, who doth not bend himſelfe to requite louelove with the like, ſo farre as ability reacheth. 2Now for meanes diſpoſing vsus this way, we muſt labour firſt to know and keepe in remembrance Gods benefits, 1that which is forgotten, is not knowne for the preſent; nothing vnknowne, affecteth or moueth the will: A danger vnknowne, maketh vsus not afraid; a benefit vnknowne, maketh vsus not ioyfull or thankefull: Hence it was that holy men often made Catalogues of Gods benefits, and repeated them to their ſoules; See Pſal. 103. My ſoule praiſe the Lord, forget not all his benefits.

2Secondly, Men muſt labour their hearts to a ſenſe and feeling of the worth of the benefits which they enioy; for not hauing benefits, but eſteeming and knowing the worth of them, maketh thankefull. Now in this we greatly faile, for our corrupt natures heede nothing they enioy; like the eye in this regard, which ſeeth nothing that lyeth on it, p. 44but taken away ſome diſtance, doth brightly diſcerne it: So we, when good things are taken away know them well, which we ſee not to be ſuch benefits, while we enioy them; Againe, the plentifull vſe of the beſt things, breedeth a ſatietie, and maketh them no dainties; And hence it commeth, that good things which are commonly and conſtantly with vsus, are not regarded: Let vsus therfore, the rather practiſe this ſecond rule, for the neglect of it maketh vsus want our comfort while we poſſeſſe things, (for who can take ioy in that he eſteemeth not?) and it maketh vsus hauehave double griefe, when now they are remoued; for then the conſcience of our careleſneſſe doth bite and ſting vsus.

3A third rule is, ſtill to labour to be poore in ſpirit, and keepe the conſcience of our owne vnworthineſſe, that we may ſtill know our ſelues to be leſſe then the leaſt of Gods mercies, as Iacob ſaid. Hunger is ſauce which maketh eueryevery thing well taſted; So this pouerty of ſpirit, maketh the leaſt bleſſing ſeeme great toward vsus. The humbled poore, take the leaſt ſcraps thankfully.

Vſe 1 The Vſe of this is firſt, to rebuke our deadneſſe, in whoſe hearts are no affections, in whoſe mouthes are no words, magnifying the Lord, for his continuall mercies: If men doe vsus ſmall fauours, eſpecially if they be of countenance and authority; O how we thinke our ſelues beholding, our mouthes runne ouer in ſpeaking of their courteſie, we giuegive them a thouſand thankes, we profeſſe our ſelues at their commands; Out alas, that being thus one to another, wee ſhould offer God p. 45ſuch meaſure as we doe: But this exceedeth all the reſt, that becauſe God doth conſtantly continue to vsus benefits, that therefore we ſhould ſlacken our thankfull duty. If one giuegive vsus 20. pound one time onelyonly, we thanke him; but to giuegive it vsus yearely for twenty yeares together, this is farre more thanksworthy; to giuegive it vsus as an inheritance for euer, this is moſt of all obliging vsus; Thus it is with Gods benefits, which hee conſtantly leaſeth out to vsus, and maketh them as it were a free-hold with vsus. We for theſe, euen in this conſideration, ſhould moſt extoll him.

Vſe 2 Let vsus in the ſecond place ſtirre our ſelues vp to be thankefull; It is Gods fine and rent, eueryevery thing which he requireth for his benefits: Call on mee in the day of thy trouble, I will deliuer thee, and thou ſhalt glorifie me. We would not forfeit any thing worth the holding for non-payment of rent: Let vsus take heed leſt for want of thankefulneſſe we giuegive God occaſion to re-enter, and diſpoſſeſſe vsus of all good things we enioy.

The God and Father of our Lord Ieſus Chriſt.] Doct. 2 Obſerue firſt particularly, that eueryevery Chriſtian heart is to magnifie God, in that he hath beene the God of Chriſt our Lord. This doth the Apoſtle, who doth not ſay; Bleſſed be God the Father for bleſsing of vsus, but firſt, Bleſſed be the God of our Lord Ieſus Chriſt: Before hee commeth to conſider what God was to himſelfe, with the reſt of beleeuers, hee doth extoll him, for that hee was to Chriſt the head. Which doctrine before wee can proſecute profitably, it is fit to vnfold what this doth p. 46comprehend, to be the God of any; for this opened, we ſhall conceiue more cleerely, the equity of this, that wee are to be thankefull in this regard. This is a fundamentall fauour, whence all other doe ſpring, and it conteyneth the eternall louelove of God, louing vsus, and predeſtinating vsus to ſupernaturall happineſſe, as likewiſe eueryevery ſubordinate grace, by which it is executed. Firſt therefore, the fore-knowledge and predeſtinating Chriſt as man, to the grace of perſonall vnion, and glorious office of a Mediatour, of which we hauehave, 1 Pet. 1.20. this commeth heere to be conceiued. I hauehave ſheepe that are mine, which are not of this ſheepe-fold, ſaith Chriſt: where we ſee that we are Gods,Ioh. 10.18. Heb. 2.10. Heb. 7.26. Heb. 4.89.John 10:18Heb 2:10Heb 7:26Heb 4:89 and God ours, before we are called, euen by predeſtination. Secondly, Chriſts calling, of which is ſpoken, Hebr. 5.1. and the confederation entred with our mediatour, wherein God required on his part, the fulfilling of righteouſnes, ſo far as ſerued to qualifie his perſon, that he might be a fit high Prieſt,Iſa. 53.10.11.Isa 53:10Isa 53:11 and eſpecially the offering his body, that is, his ſoule and body by the curſed death of the croſſe, wherin God promiſed on his part, that he would be with him to ſtrengthen him, and deliuer him from all euill, and to crowne him with glory; yea, that all his ſeede ſhould be bleſſed with righteouſneſſe and life, through him. The Scripture is plentifull to prooue that it is all kinde of bleſſedneſſe, to hauehave God for our God. Now then if we be members with Chriſt our head, hauehave we not cauſe to be thankefull to God euen in this reſpect, that he hath been, and is his God? The ancient Church did magnifie God, that hee had p. 47made himſelfe the God of Abraham, Iſaak, and Iacob their forefathers: how much more reaſon is there for vsus to glorifie him in this regard, that he is the head of Chriſt our Lord? Againe, if any man ſhould helpe and deliuer from great euils ſome of our friends, ſhould doe them many fauours, would we not returne them in this conſideration thanks, and much commend them? If Chriſt be deare vntounto vsus, we muſt needs bleſſe and praiſe the Lord, inaſmuch as hee hath beene a God aſſiſting, preſeruing, and is a God glorifying our Lord and Sauiour. In the head of Chriſt lay all our happineſſe, had not God beene a God to him, and couered it in the day of battell, wee had all of vsus periſhed; all our ſupernaturall happineſſe ſtood and fell in him. Vſe 1 We may make a double Vſe of this; one of inſtruction in Doctrine, the other reſpecting manners; for ſeeing Ieſus Chriſt hath God for his God, hee hath as well a created nature within his perſon, as the increated nature of God; he could not be a proper Sauiour of vsus, were he not God; hee could not hauehave God for his God were he not a creature: For the Sonne of God, as God, could not be predeſtinated to the perſonall vnion, which the humane nature comming from without was onelyonly capable of. Againe, he did need no protector nor bleſſer, he did need a God in theſe regards, as man.

Vſe 2 Secondly, wee muſt hence be ſtirred vp to magnifie God, for that hee hath beene, and is vntounto our head. Wee ſee in the naturall body, the members ioy in the good of the head, yea, they preferre it before their owne; for hence it is that if one ſtrike p. 48at the head, the hand will ward the blow though it be quite cut off: Thus if wee were ſuch members to our Chriſt, as we ſhould be, we would more reioyce and magnifie God, for that hee hath beene, and is, to his Chriſt, then for that which hee worketh for our ſelues. If wee louelove not and extoll not the God of Chriſt in this reſpect, that he is a God to him, it is a ſigne wee beare not that louelove to Chriſt which we ſhould.

And Father of our Lord Ieſus Christ:] Obſerue ſecondly: that we are to magnifie God in this regard, that hee is the Father of our Lord: This reſpect is heere placed in order of nature, duely, for it floweth from the other; God is not firſt the Father of Chriſt, in regard of his humane nature, and then his God; but becauſe hee was of his owne accord the God predeſtinating the humane nature in Chriſt to the perſonall vnion, therefore he commeth to be the Father of his Sonne, ſo farre as hee ſubſiſteth in fleſh: As we are not firſt the children of God, and then come to hauehave him for our God; but becauſe God hath freely ſet his louelove vponupon vsus, and beene our God ſo farre as to predeſtinate our adoption, Ergo, he commeth to be our Father, and we his children: That Chriſt therfore, as man, or in regard of this extrinſick nature is the Son of God, it commeth from the grace of predeſtination; Yet we muſt not thinke that this doth make in God the Father, a double generation; for, as the reſpect of fatherhood is not multiplied from hence, that his Sonne is now ſingle, now married; ſo Gods generation is not multiplied, in regard that his Sonne p. 49ſometime onelyonly was in the nature of God, but now is married, by an indiſſoluble perſonall vnion, vntounto our nature. To come vntounto the Doctrine.

Doct. 3 If wee ſee Chriſt to be the fountaine of all our happines, how can we but bleſſe him who is the Father of him? We ſee that all Generations call the Virgin bleſſed, who found Grace ſo far as to beare him; how much more therefore muſt our hearts be farre from neglecting to extoll him, who is the eternall Father of our Lord? Yea, the hearts which doe affect Chriſt, doe bleſſe thoſe that publiſh his name, and hauehave any, though the leaſt, place about him. If we ſee any whom we louelove and admire for their excellencies, wee account thoſe bleſſed who any way belong to them: Thus the Queene of Sheba, accounted the ſeruants of Salomon, happy men: Nay there is nothing ſo meane, which doth any way enioy this or that excellent thing, but we eſteeme it bleſſed. Dauid, admiring the beauty of Gods Tabernacle, did almoſt emulate the happineſſe of the Swallowes, who might yet make their neſt neere the Altar; Hee counteth all that hauehave acceſſe to it, and that doore-keeper who dwelleth in it, exceeding happy. Againe, we ſee that if any be more markeable for wiſedome, valour, fauour, with their Prince, if any be a deliuerer of his Country oppreſſed, will not ciuill men pronounce the Parents of ſuch children thrice happy? Vſe 1 Wee ſhall therefore neyther ſhew our ſelues to hauehave Chriſt in due admiration, neyther to be heauenly minded, hauing vnderſtanding of things heauenly; if wee can thinke of the Father of Chriſt without magnifying p. 50of him in this reſpect. Who doth not glorifie God in that he is the Creator of this aſpectable world, which we behold? but in being the Father of our Lord and Sauiour, his honour is much more diſplayed: the rather let vsus ſtriue to magnifie God in this reſpect, becauſe wee ſhall then aſſure our hearts that we louelove and honour our Lord and Sauiour Ieſus, and that we hauehave Vnion and Communion with him, as head and members; for where fellowſhip is, there is coniunction. Then ſhall our praiſes be diſtinguiſhed from Iewiſh and Heatheniſh doxologies, which ſound not in them a ſillable of Chriſt Ieſus. If we looke at God the Father, wee hauehave reaſon to laud him in this regard; for it is the greateſt manifeſted glory: If wee conſider Chriſt, we are bound to it; for who can thinke honourably of him that is begotten, but will honour the begetter in regard of him? If at our ſelues, we may gather from that hath beene ſpoken, arguments enough, obliging vsus to this duty. I ſpeake the more to this point; for the louelove of Chriſt Ieſus is cooled, yea almoſt extinct, euen amongſt Chriſtians.

Now followeth the ſecond argument, from that which God hath done by vsus in Chriſt; Where firſt wee are to conſider the action; of Gods bleſſing. Secondly, the Perſons bleſſed; Thirdly, the bleſſings themſelues, ſet downe by enallogie of the number, and metonymie of the cauſe, bleſsing for bleſſed benefits, which are deſcribed from the quantity and kinde of them, with all ſpirituall bleſſings. Fourthly, the place whence thoſe bleſſings come, and where they are reſerued, heauenly p. 51places. Fiftly and laſtly, the fountaine; in Chriſt.

Firſt, it is to be marked that hee had in his heart an apprehenſion of Gods bleſſing him, with theſe faithfull ones he wrote vntounto, before hee breaketh forth to bleſſe God. Doct. 4 Obſerue then in generall, that the ſenſe and knowledge of Gods bleſſing vsus, is it which maketh vsus bleſſe God againe. Looke through the thankeſgiuings of Dauid and others, you ſhall finde that the conſcience of ſome benefits receiued from God, did mooue vntounto them; I will praiſe thee, becauſe thou hast exalted me: Praiſe the Lord my ſoule, who hath forgiuen all thy ſinnes, &c. Pſal. 36.70.3. that receit of benefits, is the foundation of thankefulneſſe. When the Leper ſaw himſelfe cured, hee returned and gaue thankes: As S. Iohn ſaith in LoueLove; We louelove him, becauſe hee hath loued vsus firſt, 1 Iohn. 4. So in bleſſing; Wee bleſſe him, becauſe wee finde that hee hath bleſſed vsus firſt. As a wall cannot reflect light and heate from it, till the Sunne hath firſt ſhined on it; and as an Eccho cannot reſound any thing to vsus, till wee hauehave firſt ſpoken vntounto it: ſo till our God hath ſpoken his bleſſings to vsus, we cannot reſound bleſſing to him.

Vſe. The Vſe is to ſtirre vsus vp, that as wee deſire to praiſe God, ſo wee would labour to get that ſpirit which may make vsus know the things beſtowed on vsus. The Papiſts are the cut-throats of thankefulneſſe, while they will not let vsus know the graces giuen vsus: We know our earthly things, (yea which is the pitty) we know them too well, know them ſo that we are proud of them: Let vsus labour to know p. 52our beſt bleſſings, and our hearts will not be vnthankefull. In particular.

Doct. 5 Firſt obſerue, that our heauenly father, he bleſſeth all his children. Looke into the Commonwealth, Church, Family, the fathers in them all, doe bleſſe thoſe that are vnderunder them. Princes, their people; Teachers, thoſe that depend on them, Parents and Maſters, children and ſeruants; for, the greater hath power, to bleſſe the leſſer. Thus is it with our heauenly Father,Authoritatiuè. father of all fatherhoods in heauen and earth; he giueth his bleſſing to thoſe that are his. Againe, as we ſee earthly Parents, bleſſe their children, both in word and worke, wiſhing them bleſſed, and giuing them many benefits; for Parents treaſure vp for their children: Thus our heauenly father, doth both in word pronounce vsus bleſſed, who are his by faith; Bleſſed are you that beleeue on me; that hunger and thirſt for righteouſneſſe; that are pure in heart; and hee doth alſo beſtow on them many benefits, which doe make them bleſſed; For, to bleſſe, ſignifieth both as well to giuegive a gift, as pronounce bleſſed.

Vſe 1 This then muſt teach vsus, firſt to ſeeke bleſſing of our heauenly fathers hand; Seeke it as Iacob did wraſtle for it with prayers and teares, Gen. 32.26. Come to God and confeſſe, that we are accurſed children of his wrath, but intreating that for Chriſts ſake, who was made a curſe for vsus, that for this his Sonnes ſake, he would bleſſe vsus. The bleſſing on Mount Sinai was gotten by doing; but ſeeing the Law is impoſſible, to our ſinfull weakneſſe, p. 53wee muſt ſeeke the bleſſing onelyonly in beleeuing. Would wee not count that Childe a miſcreant, which would not come to the Parents, and aske their bleſſing? It is a token we are baſtards, and not children, if we come not to God in ſecret, and intreat him to bleſſe vsus, through his Chriſt: What may they thinke of themſelues, who hauehave neuer heartily, and humbly ſought this way? That reprobate Eſau ſhall condemne them; for he ſought his earthly Parents bleſſing importunately, and with teares, when now it was too late, which theſe neuer did toward their heauenly.

Vſe 2 We who are his children, muſt reioyce in this, that we hauehave ſuch a father, whoſe bleſſing we know to be on vsus; It is with vsus, as it is with little children, who hauehave many bleſſings, but thinke little on that matter, which yet an vnderſtanding childe, more growne vp, hath in great account. We muſt amend this, and not ſtill be babes in vnderſtanding; our bleſſing is the fountaine of all happineſſe; Come ye bleſſed of my father, inherite, &c. ergo, is not lightly to be eſteemed.

A third Vſe, may be for Imitation.

Vſe 3 Obſerue thirdly, Who hath bleſſed vsus, my ſelfe with you, who are faithfull Saints. Obſerue, what kinde of children hauehave their fathers bleſſing; the faithfull ones, who are ſanctified, theſe are bleſſed of God; for Saint Pauls ſaying, who hath bleſſed vsus, doth not ſpeake rhetorically, like great men, who ſpeake in the plurall number, for the ſingular; We will you, this or that was done to vsus; but he hath reference to theſe Epheſians, whom he deſcribed in p. 54the firſt Verſe; of whom, ioyned with himſelfe, he affirmeth that they were bleſſed; The truth is, firſt we are really and actually bleſſed, bleſſedneſſe being receiued into themſelues, but ſuch as are beleeuers, and now ſanctified, though others are predeſtinated to bleſſedneſſe, yet this doth onelyonly make them bleſſed, ſo farre, as that their bleſſedneſſe is intended in time future, it doth not for the preſent worke any alteration in them, tending this way. Praedeſtinate and reprobate, before faith come, are in themſelues all one: Know you not that drunkards, railers, ſhall not enter into Gods kingdome; ſuch were you, but now you are waſhed; theſe ergo, who now were bleſſed, ergo, predeſtinated before their callings, were the ſame with them, who ſhall not enter into Gods kingdome.

Secondly; I ſay, as none are actually bleſſed, ſo none can be knowne and affirmed to be bleſſed in Gods purpoſe, which are not beleeuers and Saints. The reaſon is, becauſe that which is in Gods minde cannot be knowne further then the word or worke of God doth reueale it. Now Gods word doth tell vsus onelyonly thus farre, that ſuch as are and ſhall be called to faith, and ſanctified, they are predeſtinate. Now then, further then we can ſee faith, we cannot deſcerne any to be predeſtinate: But the faith of ſuch who are already beleeuers, is onelyonly ſuch as we may perceiue (for there is no word reuealing whom God will giuegive faith to hereafter, I ſay, ſo reuealing it that their perſons thereby are made euident to vsus,) ergo; wee can ſee none to be predeſtinate to ſaluation, vnleſſe wee can by p. 55fruits, behold him to be in preſent a beleeuer. Again, our faith and grace, is the worke beginning our ſaluation; till therefore faith is wrought, there is no worke of God apparant, which doth let vsus ſee hee hath a purpoſe to ſaue: This then is a truth, that the beleeuing and holy perſon, is onelyonly ſuch, of whom we may ſay, that he is bleſſed of God; yet this caution is to be taken, that as we cannot ſay any is bleſſed; ſo we cannot ſay any man in particular, wanting faith and grace, ſhall not be bleſſed, or that he is not predeſtinated. If a man vp a fore day ſhould reaſon thus; here is no ſunne vp, ergo, none will riſe to day, his ſequell were friuolous; ſo here, &c.

Vſe 1 The Vſe of this Doctrine, is firſt to comfort the Lords; who beleeue ſo on Chriſt, that their hearts are purified, and their deſire is to walke preciſely;Epheſ. 5.15.Eph 5:15 the world accounteth them, as they did before of Saint Paul, Chriſtians, and Chriſt himſelfe, as if they were off-ſcourings, 1 Cor. 4. baſe, curſed people, Ioh. 7. Curſed and plagued of God, rather then bleſſed, Iſa. 53.4. But this is our comfort, God thinketh, and pronounceth otherwiſe of vsus.

Vſe 2 We ſee the vaine iudgement of worldlings, they giuing ſentence according to ſenſe, thinke often wicked ones happy, Mat. 3.14. To ride on a fine Palfrey, to hauehave a cap and knee giuen them, to fat their hearts with laughter, and all earthly contentments; theſe things our Epicure-like Chriſtians count felicity; But if thou haſt not faith and grace, clenſing thy heart and life, though thy p. 56excellency doth touch the clouds, and thou doeſt ſeeme to make thy neaſt in the ſtarres, yet ſhalt thou periſh like the dung; the higher thou haſt beene lifted vp, ſo much the more deadly down-fall ſhalt thou take into thoſe helliſh torments, that fearfull deſtruction. Thus much for the perſons bleſſed.

Now for the bleſſings. 1. The quality; With ſpirituall. 2. The quantity; With [all] ſpirituall bleſsings. Firſt; for Paul, marke what kinde of benefits prouoke him to bleſſe God; euen thoſe which are ſpiritual. Doct. 7 Obſerue, what benefits make a regenerate man thankefull; thoſe that are ſpirituall, thoſe beſtowed on himſelfe, or on his brethren or ſiſters doe make him thankfull: There are naturall, ciuill, & ſpirituall benefits: Whatſoeuer things liue a naturall, or ciuill life, naturall & ciuill benefits are welcome to them; ſo are ſpirituall, with ſuch as hauehave receiued a life ſpirituall; the very Horſe will ſcrape and neigh, and if he could ſpeake, would ſay, I thanke you, when you bring him his prouender. Let a ciuill man be taught skill in ſome faculties, giuegive him wealth, honour, and fauour with thoſe that are great, you win his louelove; giuegive a voluptuous Gentleman a Dog, or Hawke, you ſhall hauehave more thanks, then for a better matter; when theſe things befall their friends, it reioyceth them: Thus a ſpirituall man when hee ſeeth on himſelfe or others, ſpirituall things beſtowed, it doth make him both glad and thankefull, Rom. 1.8. 1 Cor. 1.4. Rom. 6.17.

Vſe 1 The Vſe of which conſideration, is to let vsus ſee what kinde of creatures we are: If we be riſen with Chriſt, we will affect things ſpirituall; forgiueneſſe p. 57of ſinne, the gift of faith, ſanctification, and ſuch like; ſo as to be thankefull for them, ioyfull of them: yea, if we hauehave any fellow-feeling, as members knit together in the ſame body, we ſhall not be able to ſee theſe benefits in any, but they will moue vsus to be thankefull.

Obſerue thirdly; In regard of God, what kinde of benefits he doth giuegive his children; to wit, ſuch as are ſpirituall; eueryevery thing in nature doth communicate with that which is begotten of it, ſuch a like nature as it ſelfe retaineth: Thus it is alſo with ciuill men, for they leaue their children, Gold & Siluer, Houſe & Land, and ſuch like other good ciuill benefits: Thus our heauenly father, he is a ſpirit, he, ergo, maketh vsus partakers of a diuine nature, who are his children, and bleſſeth vsus with ſpirituall bleſſings.

Now a bleſſing is ſpirituall in two regards. 1. In reſpect of the nature, when it is a thing wrought, not by any power of nature, or meanes naturall; but by the vertue of Gods ſpirit, and meanes ſupernaturall, ſuch as is Gods word. 2. Things are then in ſome ſort ſpirituall, when though for their Eſſence and being, they exceede not nature, yet they are directed by a ſupernaturall prouidence, to worke vntounto an end aboue nature, euen to bring vsus vntounto happineſſe with God, ſuch as is ſpirituall and ſupernaturall. Now God doth thus giuegive his children many bleſſings ſpirituall, for nature; and doth ſo guide all things, health, wealth, ſickneſſe, pouerty, that they worke together vntounto the ſpirituall and ſupernaturall ſaluation p. 58of thoſe who are his. If then one ſhould obiect, and ſay, why the godly hauehave the benefits of this life, naturall and ciuill, as well as thoſe belonging to another, ergo, are not bleſſed onelyonly with ſpirituall bleſſings. I anſwere. That euen theſe benefits are in ſome ſort ſpirituall, while by Gods prouidence they are eleuated and guided to a higher end then is the ſeruice of this life onelyonly. Hence we may make a rule, whereby we may know whether we be Gods true children, whether wee hauehave the childrens bleſſing. Let vsus enter into our ſelues, and looke if we finde theſe ſpirituall bleſſings, then we may ſecure our ſelues, that we are the Lords: Theſe are all of them appurtenances to the matter of inheritances. Now we know, though Parents giuegive Legacies to many vſes, to many perſons, who are no kinne to them, yet they conueigh the matter of inheritance onelyonly to children; So doth our God giuegive many bleſſings to men deuoide of grace, to caſt-awaies; but theſe ſpirituall bleſſings of ſound faith, repentance, &c. which ſerue to enter vsus into the inheritance of that euerlaſting kingdome, hee beſtoweth theſe on none but children. Let not men deceiue themſelues, becauſe they hauehave theſe outward things: Eſau got the bleſſing, which the deaw of heauen, and the fatneſſe of the earth might yeelde him: Abraham, gaue gifts to the children of his Concubines, though not Iſaaks bleſſing. Thou canſt not know thy ſelfe bleſſed of God, by outward things, vnleſſe thou findeſt them to prouoke thee to louelove and feare, and be thankfull to the Lord, and ſo ſet forward thy ſpirituall ſaluation.

p. 59Vſe 2 Secondly; Wee ſee here that the happineſſe, that the riches of the ſpirituall man, are not known, nor diſcerned with outward ſenſes, and carnall reaſon; for ſpirituall things cannot be diſcerned,1 Cor. 2.1 Cor 2 but ſpiritually; the godly man hath a white ſtone, in which is written a name, that none reade, but himſelfe; he is abſolued from ſinne,Reuel. 2.17.Rev 2:17 and accepted to be a Sonne of God, through Chriſt, and heire of heauen: And yet becauſe he is thus made a ſonne of God, through Chriſt,1 Iohn 3 3.1 John 3:3 the world doth not know him; euen as we know not the ſonnes of Princes, (were they amongſt vsus,) who dwell in Nations far from vsus. But this muſt not diſmay vsus: Some men that carry a low ſaile, being of great wealth, liuing at an vnderunder rate, in regard of that their ſtate might beare, when ſome of greateſt ſhow, but meane wealth, ſcorne them as poore; they ſmile at the the matter, knowing themſelues in matter of eſtate, not inferiour to the other, and they pleaſe themſelues thus, that they are vnknown: While we hauehave hidden treaſures the world knoweth not of, we are not to be deiected.

In heauenly places.] Doct. 8 Obſerue, Where all our bleſſings are giuen vsus, in heauens; there they are firſt framed, thence they come which we hauehave, there being the conſummation of them reſerued; our hope, not the habite whereby we hope, for after all things preſent, this ſhall hauehave no place, 1 Cor. 13. but the things we hope for are in heauen, our incorruptible inheritance, is heauen, reſerued for vsus, where Chriſt our head was; there Saint Paul, there all things may well be ſaid to be, which are giuen p. 60vsus in him. Now when the Apoſtle did write, Chriſt the common treaſurie of all his Churches good, was in heauen. Earthly Parents giuegive and leaue their children bleſſings, there where themſelues hauehave their abode; they giuegive not commonly inheritances to them in Countries they neuer did dwell in: Our heauenly fathers dwelling is in the heauens, and there he giueth vsus our bleſſing. Againe, we ſee that is the place, where eueryevery thing reſteth, that I ſay, in which it is firſt bred, from which it firſt commeth: Fiſh bred in water, there they abide, they cannot liue being out of it; ſo the creatures in the earth: and thus theſe ſpirituall benefits, the place of them is heauen, there is kept the fulneſſe of them, thence they come, thence they ſhall hauehave their conſummation: In this regard, earthly things are called things below, heauenly, things aboue, where Chriſt ſitteth; this is our aduantage. What man in a ſtrange Country, as a Soiourner a while, would not wiſh, were he to receiue great ſummes, that they were paid in his owne Countrey, for his vſe, rather then tendred to him there, where he was a ſtranger? So it is with vsus, vnderunder ſayle toward our Country, where our father dwelleth, it is our commoditie that our treaſures are there reſerued.

Vſe 1 The Vſe is, firſt to let vsus ſee our ſecurity, in regard of theſe benefits: Such as hauehave earthly treaſures, they louelove when it is kept in ſafety; ſo it is that the treaſure laid vp in heauen, is ſafe there, neither Ruſt cankereth, nor yet the Theefe breaketh in.

p. 61Vſe 2 This ſhould ſtirre vp our hearts heauen-ward, for where our chiefe treaſure is, ſhould not our hearts be there with it? Were Land fallen vsus by the death of any, in the remoteſt ſhire of England, we would not thinke much of going to ſee, and take poſſeſſion of it: Thus it ſhould be here, wee ſhould ſtriue while on earth, to get a large enterance into this heauenly kingdome, while we are here on earth.

Vſe 3 This conſidered, is a great ground of patience: We ſee men on the way, will content themſelues with ſorry lodging, and paſſe by little diſeaſements; for they know that once at home, they ſhall take their eaſe, and want no contentments: Here we hauehave many wants ſpirituall, we are incountred with many difficulties; but at our home, in the heauens, we hauehave all kinde of bleſſings reſerued for vsus; See, Heb. 10. They endured with ioy, the ſpoiling of their goods, knowing that in heauen they had a more enduring ſubſtance.

Againe, that he ſaith, [All ſpirituall bleſsings.] Doct. 9 We may note, how liberally God dealeth with his children: To giuegive vsus any bleſſings, were mercy,Dona ſpiritualia: Eſſentialia, accidentalia. Eſſent. in quorum perfectione ſanctitatis perfectio conſiſtit: Accidēt. quae poſſunt abeſſe ſanctificatione noſtra ſibi conſtante, illuminationes pleniores ſuauitatis, &c. for we hauehave iuſtly forfeited them all; To giuegive vsus ſpirituall bleſſings is more; but thus to giuegive vsus all kinde of ſpirituall bleſſings; yea, as you heard in the laſt Doctrine, to make eueryevery bleſſing, after a ſort ſpirituall, this is his exceeding bountifulneſſe: Hee hath giuen vsus all things that pertaine to life eternall, in the world to come, and to liue godlily in this preſent world, 1 Pet. 2.1. We ſee great men on earth, doe not onelyonly giuegive their Heires earthly bleſſings, p. 62but all kinde of earthly bleſſings, dignity, offices, they take them wiues, beſtow on them houſe, land, money, eueryevery thing aboundantly; thus doth our heauenly Father in things ſpirituall. To vnderſtand it more fully; know theſe ſpiritual benefits are eternall, I meane giuen vsus for eternity, or, in time performed to vsus. The firſt are our Election, Predeſtination, of which hereafter.

Now theſe giuen vsus in time are double, ſuch as we hauehave for the preſent, ſuch as are kept to be reuealed heereafter, 1. Pet. 1.3. Theſe which we hauehave for the preſent, are Poſitiue, ſuch as doe conferre ſome good thing vponupon vsus; or Priuatiue, ſuch as keepe euill from vsus. Gods poſitiue ſpirituall benefits are inward or outward: Inward, all illuminations, inſpirations, guifts of the ſpirit, all mouing and confirming of Grace once receiued: Outward bleſſings, Word, Sacraments, occaſions outwardly mouing vsus to good, all the gifts of grace in others, by which we are edified, they are our ſpirituall bleſſings whom they profit, not theirs onelyonly in whom they are receiued: In a word, eueryevery thing which is made to further our ſaluation, is made in this regard a ſpirituall outward bleſſing to vsus.

Now the Priuatiue bleſſings, in not letting temptations come, not come in ſuch ſtrength, in putting them by, in defeating the effect which otherwiſe they would hauehave, they are aboue all can be ſpoken or comprehended.

The bleſſings to be reuealed in the laſt time, which reſpect both the ſoule and body, for that ſhall be made ſpirituall, they are ſuch as neuer eye ſaw, nor p. 63eare heard: And though we hauehave them not in poſſeſſion, yet they are ours; we are bleſſed with them, though wee are not yet poſſeſſed of them; as an heyre hath right to his lands, during his Wardſhip. Let theſe then ſuffice to giuegive you ſome taſte of this bountifulneſſe of God toward vsus.

Vſe 1 The Vſe is to ſtirre vsus vp to ſeeke to be partaker of this our Fathers bleſſing: Happy are wee whom he hath thus bleſſed, if wee be ſtirred vp to cry to him, that we may be partakers of it; and curſed are wee who heare ſuch bountifulneſſe of his toward vsus, if wee deſpiſe it, not looking after, nor caring for it. Many prophane Eſaues prefer their pottage before this bleſſing. If men being capable of great hopes from their earthly Parents ſhould chooſe a wandring life, not ſetting by all their Fathers could leaue them, would not eueryevery one cry out of them as forlorne miſcreants? Thus it is with vsus, we are capable of all kindes of ſpiritual bleſſings from our heauenly Father, things ſo great as neuer entred into the heart of any fully: If wee liue like Prodigals, ſtray from his houſe, not ſetting by theſe things, how wofull is our caſe?

Vſe 2 Secondly, wee ſee the great happineſſe of the godly man; What if he had not a croſſe to bleſſe him with? yet he hath in reuerſion great things; he hath all aboundance in hope, though not in hand: A great heyre is euen accounted wealthy, though during his non-age and Wardſhip, he is often held to ſtraight allowance; ſo here, &c.

Vſe 3 Laſtly, wee ſee their error who ſeeke bleſſings out of Chriſt, who is made eueryevery thing, in whom p. 64all is Amen: Such who ſeeke iuſtification, perſeuerance, pardon of ſinnes after Baptiſme in themſelues, their own ſatisfactions in the Churches treaſury.

In Chriſt:] Doct. 10 Obſerue laſtly, in, and through whom we come to be bleſſed,2 Pet. 1.3. 1 Cor. 1.31.2 Pet 1:31 Cor 1:31 euen in and through Chriſt our Lord; We are bleſſed through the acknowledging of Chriſt, with all things that belong to life eternall, and godlineſſe. Chriſt is made of God, our ſanctifier, iuſtifier, rather, Redeemer. In Chriſt was the fulneſſe of Grace, that we might receiue from him, the Sunne of righteouſneſſe, and Head of vsus. We hauehave life begunne in vsus, I meane the life of Grace: Where was it before our callings? Where was the life of vsus before we were born? was it not in our Parents? Thus this life we hauehave, before it come to be conueyed to vsus, was in Chriſt the ſecond Adam, and common Parent of vsus all. We looke for life in the heauens: Where is it? Where is the life of a tree in Winter? Is it not in the roote? at the Spring it will be manifeſted by leaues, bloſſomes,Coloſ. 3.3.Col 3:3 fruites: ſo, our life we looke for, is hid in Christ our roote, as it were; When he the Sunne of life and righteouſneſſe ſhall approach to vsus in iudgement, then ſhall we hauehave that life, now hidden, manifeſted in vsus.

Vſe 1 The Vſe of this is, firſt to let vsus ſee to whom we are to giuegive the praiſe of all we hauehave receiued, euen to Chriſt the head of vsus: Wee hauehave receiued our ſpirituall being from him.

Vſe 2 Againe, we muſt labor to get more neere communion with Chriſt, ſeeing hee is the fountaine, p. 65whether ſhould we hauehave recourſe but to him? the more we could approach to the Sunne, the more ſhould we be inlightned 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 hauehave no running ſpring to feede them.