Exposition of 2 Thessalonians, Exposition · Chapter 2 · Verse 13, 14
VERS. 13, 14.
But we are bound to giuegive God thankes alwayes for you Brethren, Beloued of the Lord, becauſe God hath from the beginning choſen you to ſaluation through ſanctification of the Spirit and beliefe of the Truth.
Whereunto he called you by our Goſpell, to the obtaining of the glory of our Lord Ieſus Chriſt.
TExt apparently intended to preuent the diſcomfort and feare of Gods people, likely to ariſe from meditating: 1 heauy wrath falling vponupon ſectaries of Antichriſt: 2 And potency of Antichriſt to entangle in the Snare. The ground of Comfort is their election: forme the comfortable Argument thus, if you pleaſe; thoſe whom God hath choſen to ſaluation ſhall not be ſeduced by Antichriſt: God hath choſen you to ſaluation; Ergo, feare not ſeducement by Antichriſt.
The maior hath not onelyonly amplification, but, as I conceiue, implicite proofe, from meanes which Election to ſaluation puts in all the veſſels of honour to prepare them to glory: they are 1 ſanctification of the Spirit, and 2 faith of Truth. Graces oppoſite to the quality of Antichriſts ſectaries They are all 1 falſified in their faith: 2 faithleſſe towards Truth: 3 ſuch as finde pleaſure in vnrighteouſneſſe: and by conſequent not elect to ſaluation. Thus you may conceiue the frame: Men ſanctified by the Spirit, and belieuing the Truth are out of gunſhot of ſeducement by Antichriſt: ſith he preuailes onelyonly with men faithleſſe and vnſanctified. But all the elect are ſanctified, and belieue the Truth: Ergo,
The minor whither of the principall or of the proſyllogiſme, hath proofe ver. 14. They are called to ſanctity and faith, Ergo, elected; or ergo, ſanctified and faithfull: ſuppoſing the calling to be effectuall.
Out of the text in groſſe ariſe theſe documents. 1 How carefull a Minister in prudence ſhould be to anticipate the feares and diſcomforts of Gods children, ariſing or likely to iſſue from mention of things ſo frightfull. Speake to the heart of Ieruſalem: hIude ver. 22.put difference: comfort the feeble minded: ſo is the charge; ſuch the practiſe of theiLuke 12.32. great Shepheard of the ſheepe, of his holy Apoſtles and Prophets; eſpecially when iudgements ſpirituall that coaſt vponupon certaine damnation are mentioned: ſee Heb. 6.9. & 10.39. 2 Tim. 2.18, 19. 1 Iohn 5.16, 18.
Reaſons: 1 this part of thek2 Tim. 2.15. Right cutting of the word; ſharing to eueryevery one his owne portion.
2 Neceſſity in reſpect of Gods children, in whoſe cares the noiſe of things ſo frightfull is as the ſound of thunder: partly 1 through conſcience of merits to ſhare in like Iudgements: 2 partly through feare of owne infirmity and naturall mutability. 3 Remembrance or ſight of many eminent in gifts become Apoſtles. 4 Weake apprehenſion and aſſurance of Gods louelove and their owne ſharing in election. 5 Dwelling too much on thought of potent Aduerſaries, weake meaſure of Grace. 6 Forgetfulneſſe, or not conſidering the potency of their ſupporter, with the like.
3 And its not our leaſt inducement, that hereby they are occaſioned and excited to glorifie the grace of God, in exempting them from that fearefull condition.
Ʋſe The times I confeſſe are ſuch as require the ſpirit of Iames and Iohn, the lMar. 3.17.ſonnes of thunder to be doubled vponupon Miniſters; ſo not ſecure onelyonly, but ſenſleſſe are moſt growne of ſpirituall miſery and danger. Howbeit there be that mourne in Sion, that tremble at the word of God; for ſuch is requiſite the temper and ſpirit of Barnabas the mAct. 5.36.ſonne of conſolation: promiſcuous promulgation of terror or comfort ſorts not with that prudence God requires in his Miniſters.
Next, you may notice the maine ground of comfort, Election; ſo often in like caſe applied: ſee 2 Tim. 2.19. Rom. 8.30. Luk. 12.32.
Moſt fitly to ſeale vp ſolid comfort to Gods children: ſith they eaſely apprehend that n2 Tim. 2.19.foundation ſure; that decree immutable, and of infallible accompliſhment.
Ʋſe That me thinkes they are imprudently proudly cautionate, who by their good wils will hauehave all mention thereof encloſed to the chaire in Schooles: not once to be whiſpered in our Homiles ad Populum: when yet 1 Gods Spirit is plentifull in publiſhing this part of Gods counſell to the people. 2 Nothing more 1 deiects mans pride, or 2 extols glory of Gods Grace in our ſaluation. 3 Nothing is greater incentiue to Sanctitie: 4 nor filles the new ſoule with more ſolid comfort. Prudence in publiſhing none but allowes; But they are ouer wiſe who wholly conceale it.
Nor doe they leſſe erre and hinder comfort of Gods people, who make the knowledge of it impoſſible in ſtate of this life; for then how comforts it? Its not the decree, but our apprehenſion of owne ſharing in that grace, that yeelds comfort to the ſoule: what, when the Maior is aſſented to, the Elect ſhall not be ſeduced, except I may aſſume, I am elected, how feeles my ſoule the comfort? But de bis alibi.
The generall of the ground for comfort is this; the Elect are out of gunſhot of ſeducement by Antichriſt and other heretiques: compare, 2. Tim. 2.17.19. Apo. 13.8. Mat. 24.24. 1 Againſt ſuch gates of hell preuaile not. Mat. 16.18. 2 Such ſinne not vntounto death: Yet thus vnderſtand.
1 In matters of inferiour nature they may be miſtaken; building hay and ſtuble vponupon the foundation. 1. Corinth. 3.12.15.
2 In fundamentals alſo erre for a time; but herein if they miſtake, ſooner or later God reduceth: See promiſe, Phil. 3.15. Iohn 16.13. Finaliter, they erre not in truths of neceſſary faith.
Ʋſe I ſay as Peter, o2 Pet. 3.10.giuegive diligence to make calling and election ſure, that ye may hauehave comfort to hold faſt the hope ſet before you; p2 Tim. 2.19.20. &c.The foundation ſtands ſure: But hauehave eye to the ſeale, it leaues this ſtampe or impreſſion; they depart from iniquitie, purge themſelues from theſe, who are veſſels of honor prepared to glory. Thus of generals from the body and ſcope of the text: particulars you may thus number.
1 Beſides the manner of propounding with 1 thankeſgiuing to God, and acknowledgement of obligation to that dutie whereof before? There is, 1 The bleſſing, Election. 2 The authour, God. 3 The time, from the beginning. 4 The motiue, LoueLove. 5 The meanes of execution, ſanctification and Faith. To which you may adde: 6 The euidence, effectuall Vocation. verſe 14.
Q. What is election? Reſp. The generall notion of the word in common apprehenſion, is the ſelecting, aſſuming, culling out of ſome, with refuſall of others; as when its ſaid of Dauid, he went and q1 Sam. 17.chooſe him fiue ſmooth ſtones out of the brooke, who but apprehends implied a refuſall of the reſt.
In all election and choiſe which God makes amongſt men, ye ſhall obſerue the like, whither it be: 1 Ad munus. Or, 2 Ad media ſalutis. Or, 3 Ad ſalutem. De primo: As in the choiſe of Dauid to ſucceed Saul in the Kingdome, when his brethren were preſented vntounto Samuel by their father Ieſſe, of Eliah tendered to Samuel, ſaith the Lord, I hauehave refuſed him; of the reſt, the Lord hath not choſen theſe. 1. Sam. 16.7, 8, 9, 10.
Dauid to ſcoffing Michal, it was before the Lord which choſe me before thy father, and before all his houſe. 1. Sam. 6.21. compare 1. Chron. 28.4.5.
De ſecundo: The choiſe of people to the externall meanes of ſaluation, Word, and Sacraments, as all viſible Churches and eueryevery particular of them are choſen, is not apparent like preferring one people before another, Relinquiſhing and paſſing by others? Can a choiſe be conceited without it? The Lord hath rPſal. 135.4.choſen Iacob to himſelfe and Iſrael for his owne poſſeſſion: dealt he ſo with ſPſa. 147.19, 20.other nations? Had they the knowledge of his Lawes? Where then is the tRom. 3 1, 2.preferment of the Iew?
De tertio: Election to ſaluation, what plainer then that of Paul, Rom. 9. I hauehave loued, that is, in louelove choſen Iacob. What of Eſau, I hauehave hated him, that is, at leaſt not choſen, or refuſed him.
Ʋſe That man would wonder to ſee the acumen of Arminius and his Sectaries, ſo blunted and obtuſe to abſurditie, when they conceit a generall election, though conditionall, of all and eueryevery man to ſaluation. But tired with Antichriſt, I hauehave promiſed my backe abſtinence from Arminius.
Ʋſe But ſure me thinkes, that dotage of Arminius. 1 Robs God of the uEpheſ. 1.5, 6. Rom. 9.glory of his rich Grace, which he aimed at in particular election. 2 And caſts a blunt vponupon that thankes the veſſels of merciemercy doe, or ſhould render to their God. Our Sauiour willing to excite his Diſciples to thankefulneſſe vntounto God, ſhewes the xMat. 11 25. & 13.16, 17.preferment they had in his fauours: See alſo Pſalme. 147.19, 20.
Kindlieſt comes it off from that ſoule, that ſees the ſpecialtie of Gods fauour towards it; and meditates the many millions of equall condition in nature, paſſed by in the decree of election, and left to periſh in their ſinnes. So let vsus vſe it.
2 Is it of a certaine number of men? And are the particulars vnchangeably determined of. Reſp. Why are theſe queſtions reuiued? Its ruled long ſince, that the number of the predeſtinate is certaine, materialiter aut formaliter: and that not onelyonly in praeſcientia, as if God onelyonly foreknew how many, and who ſhould be ſaued: but in praedeſtinatione alſo; becauſe the perſons are ordained to euerlaſting life. Act. 13.48. foreign: thoſe very men and no others. And what elſe meanes that phraſe ſo often vſed in Scripture, of writing theirxLuke 10.20. Phil. 4.3. Apoc. 20.15. names in the booke of life?
Ʋſe Fie on the dreame, that a reprobate may become an elect, an elect a reprobate; if one, why not all? And ſo God wholly faile of his purpoſe to ſaue any: and Chriſt in vaine ſhed his blood for redemption of mankinde?
Queſt. Is it of infallible accompliſhment? So that all the elect ſhall vndoubtedly be ſaued? Reſp. Fond dotards; Gods counſels ſhall ſtand: doeth the Lord ſay, and ſhall hee not doe it? That y2 Tim. 2.19.foundation ſtands ſure. zMat. 24 24.Is it poſſible to deceiue the elect? Then notwithſtanding the fathers pleaſure to giuegive the Kingdome, the little flockeaLuke 12. muſt feare. 2 Then Pauls comforts ſo frequent from this ground, are miſerable comforts: himſelfe, as Iobs friends, a miſerable comforter: See 2. Tim. 2.19. Rom. 8.30. Et alibi paſſim. Men ſo Scholaſticall cannot be ignorant, what Scot ſaith to the queſtion taken in ſenſu compoſito. Scot in pri. diſt. 40.On this foundation let all Gods children build themſelues for comfort. Ʋſe On this who ſo builds,bMat. 7.24. builds on the Rocke; the purpoſe according to election ſtands. Rom. 9.11. And the election obtaines. Rom. 11.7. Notes thus number. 1 Connexion of all graces tending to make vp the new man compleate. 2 Eſpecially when they grow towards abounding. 3 Are vigorous, and operatiue, not ſuffering to be idle and vnfruitfull in the knowledge of our Lord and Sauiour. By theſe we may make calling and election ſure to our ſelues; and ſo bee aſſured we ſhall neuer fall, or faile of our hope of immortalitie: See 2. Pet. 1.4, 5, ad 11.
What the good is to fruition whereof we are choſen, is noticed, ſaluation, that ſounds preſeruation, or deliuerance: From what? If any aske; not ſo much from miſerie, or danger temporall, though therein Gods choſen hauehave a ſpecialtie; 1. Tim. 4.8. as from thoſe that concerne our c1 Pet. 1.9.ſoules. As the Angel giuing notation of the name Ieſus to be impoſed on the Meſſiah, explicates, from our dMat. 1.21.ſinnes, the guilt, raigne, puniſhment eternall of our ſinnes, frome1 Theſ. 1… vlt. the wrath to come: And which is alſo implied, aduancement to a ſtate of bleſſedneſſe and immortalitie, to fActs 13.48.eternall life; the bleſſedgMat. 5.8. Viſion and fruition of the glorious God-head, to h1 Pet. 1.4.a crowne, an inheritance vncorruptible, vnderfiled, and that fadeth not away, reſerued in Heauen for vsus. To this bleſſed and glorious eſtate hath God choſen and ordeined vsus.
Ʋſe What now, if not to wealth, pleaſure, honour, high calling, the beatitude of men ſenſuall and earthly minded? Yet if to beiIac. 2.5. rich in faith, heires of the Kingdome which he hath promiſed, is not the preferment greater? Should not this digeſt pouertie, paine, abaſure, all miſerie earth can faſten on vsus? Pieuiſh earthly mindedneſſe of ſenſuall nature, how ſtormes it at diſpenſations of prouidence; that in theſe tranſitorie things, worſt men hauehave oft preferment before Gods children? Thus calme that grumbling of fleſh: it hath pleaſed Gods goodneſſe, for after this life to prepare good things for his children, which wicked ſhare not in; euils for the wicked, which his children taſt not of: Theſe temporals he makes common to good and bad, that neither the good things ſhould ouer eagerly be deſired, which euill men are ſeene to enioy; nor euill things too cowardly declined, which beſt men are moſt preſſed withall. See riches, &c. reſerued for kEccleſ. 5.13.hurt to the owners, becomming inſtruments of iniuſtice, fewell to enflame corruption, thus thinke, like nature is in thee; and thou wilt ſay God is gratious in keeping from like temptations. 2 Next ſee your calling, not l1 Cor. 1.26.27many mighty, not many noble, are choſen to eternall life; in that choiſe thou haſt preferment. 3 AndmMat. 16.26. what ſhall it profit to win the whole world, and looſe the ſoule? Oh bleſſed be God, will thy ſoule ſay, who hath nEpheſ. 1.3.bleſſed me in all ſpirituall bleſſings in Chriſt Ieſus; and, though in temporalties preferred miſcreants before mee, yet choſen me to ſaluation, from which Monarches many are reiected.
2 The chooſer, God, who alone hath diſpoſer of oPſal. 84.11.grace and glory, foreign, power and dominion ouer the Maſſe, to make one veſſell to honour, another to diſhonour.
Ʋſe 1 Why quarrels the reprobate part of the corrupted lumpe, that they alſo, or rather were not choſen? ShallqRom 9 20. the clay ſay to the potter, why haſt thou made mee thus? That any are choſen, is of his grace, that thou a ſinner reiected, is no iniuſtice. 2 AndrRom. 11.35. who hath giuen him firſt? Askeſt thou why this man rather then thy ſelfe or another? He is an abſolute Lord. Friend he doth thee ſMar. 20.15.no wrong, may hee not doe with his owne, what ſeemeth him beſt? Sayeſt thou he is partiall? Reſpecter of perſons? Reſp. Its gratuitous, not debt, that is here conferred.
How dares duſt and aſhes intromit ſo farre into this counſell of God, as to preſcribe to his wiſedome, to forme to that Maieſtie rules of Iuſtice? Why admires it not rather what it comprehends not? As Paul tRom 11.33.foreign; Plotius thus; in what I conceiue, I adore him, in what I comprehend not, I admire him. Bee willing to be ignorant, of what God ſecreted. God ſhall lighten things hidden in darkeneſſe: fondly doe we anticipate.
Much doeth the meditation confirme hope of enioying the happineſſe purpoſed to vsus, that its God who hath thereto choſen vsus.uNum. 23.19. God is not as man, that hee ſhould lie, nor as the ſonne of man, that he ſhould repent: The gifts and calling of God are without*Rom. 11.29. repentance.
3 The time, from the beginning, that is, ſay ſome, of the creation, but elder by much is that decree. This grace giuen before x2 Tim. 1.9.the worlds were, God choſe before the yEpheſ. 1.4.foundation of the world, foreign, though termes properly belonging to time, yet are ſometimes tranſſumed to denote what is pertinent to eternitie, that which was z1 Iohn 1.1.from the beginning of the word of life, ſends vsus beyond the beginning, to meditate eternitie of Chriſts exiſtence and generation. Idly doth that ſelfe conceited dunce criticke, vrge the foreign, when he would prooue reprobation to be ordered in time after the fall: Forſooth Iude ſaith, foreign,aIude 4. of old foreordained to this iudgement. 1 And why not election fancied to be in time, becauſe foreign? 2bDan. 9.7. Antiquus dierum, denotes it not Gods eternitie? And why not foreign of old, that is from eternitie, which is elder then time. 3 Is election before time? Then reprobation. Who ſo chooſeth, refuſeth alſo; and when his choiſe is, then is his refuſall. See ſupra.
Ʋſe Saint Paul from a like circumſtance, and farre inferiour concludes, that election is not ex operibus, but ex vocante. For cRom. 9.11.ere the children were borne, before they had done good or euill, it was ſaid, I hauehave loued Iacob. What when it paſſeth on vsus, before the worlds? In eternitie? May wee not much more inferre? Therefore not of workes, or faith, or good vſe of freewill?
Obiect. But ſome of theſe fell vnderunder preſcience. Reſp. 1 And why may wee not ſo clude the Apoſtles argument in caſe of Iacob? There alſo had preſcience place. 2 Preſcience is Gods practicke knowledge, and preſuppoſeth ordinance, the act of his will, as being in nature before it, according to our manner of apprehending. Things are not becauſe foreſeene; but are foreſeene becauſe they ſhall be. 3 From ordinance, not from preſcience iſſues exiſtence of all things, that deſerue the name of things, hauing any ſolid entitie: good things eſpecially, and more eſpecially things morally good, moſt gratuitous, which fit vsus to the ſuperexcedent end: ſo that to aſcribe cauſalitie of the ordinance to the foreſight of faith, ſanctitie, good vſe of free-will, is vtterly to inuert right order; when from this ordinance as the cauſe, iſſues faith, charitie, other ſanctitie; and not e contra.
4 The motiue; beloued of God. That part of the ſtile moſt interpreters, conceiue to imply the cauſe antecedent, or inwardly moouing God to chooſe; that is his louelove. Truth is in the aſſertion: thence ſaid, I hauehave dRom. 9 13.loued Iacob, that is, in louelove choſen him. Hence is election euer aſcribed to merciemercy, kindneſſe, louelove, grace; that is, gratuitous, free, vnmerited fauour: and to ſay trueth, what elſe could mooue him?
1 No obligation of the Creatour to the creature, whoſe very being, eſpecially in ſo high a degree as man, is meerely from him. 2 Goodnes none could be foreſeene in the creature, that was to bee euill; andeRom. 9.21. was ſo preſented to Gods view, what time his election paſſed vponupon it. 3 Election findes vsus not good,fEpheſ. 1.4. but makes vsus ſo.
Ʋſe 1 So that I can but wonder at Arminius and others, ſeeking in the veſſels of merciemercy the procatarcticke cauſe of election: my fingers itch at them, but the backe akes, onelyonly conſider how croſſing to the whole counſell of God, and his proiect in mans ſaluation, that proud dreame is, His aime is ſo to mannage our ſaluation, that 1 man may hauehave no cauſe gRom. 3.27.to glory. 2 ThehEpheſ. 1.6. glory of grace, and mercy be exalted. Therefore decrees hee to permit the fall,iRom 11. 32. to ſhut vp all vnderunder vnbeliefe, that he may hauehave mercy vponupon all.
Learne to preſerue entire vntounto God this glory of his grace, labour to comprehend the height, and length, and breadth of Gods louelove, in thine election to ſaluation. To this end, minde firſt thy behauiour before calling; diſobedient, &c. kTit▪ 3.3.ſeruing luſts, and diuerſe pleaſures. Secondly, in calling, how not onelyonly GodlRom. 9.20, 21 ſlightfull and refractary, thou mayſt remember thy ſelfe to hauehave beene in thy calling. Thirdly, ſince calling, how many hauehave beenenIac. 3 1. interruptions of obedience, how weake and full ofoIſai 64.6. blemiſhes the beſt performances. And thus thinke; Firſt, God ſaw thee ſuch, what time he paſt choiſe on thee. Secondly, and if when thou wert, nothing butpTit. 3.4.5. 2 Tim. 1.9. louelove could mooue God to call; how much leſſe to elect when thou wert not.
5 The meanes of execution, ordered to the end, through ſanctification of the ſpirit, and faith of truth.
Are theſe intended, merites of election, or rather meanes of ſaluation? Merites I meane largely, whatſoeuer hath cauſalitie, or is a motiue to induce the Lord to chooſe.
Reſp. Thus I conceiue, theſe gifts and their exerciſe to fall vnderunder the ſame ordinance of God with our ſaluation, as meanes deſtined, and ſo conducing to that end; how then cauſes moouing to elect? He hath choſen vsus to bee holy. Epheſ. 1.4. To be faithfull. 1. Cor. 7.25. Ʋt eſſemus, non quia eramus aut futuri erimus, is Saint Auguſtines gloſſe. 2 What ſanctitie is that which mooues? 1 That of nature? It affordes none. Quis dabit mundum ex immundo conceptum ſemine? 2 That of grace? Whither the meaſure incident to this life? Or that perfect in the life to come? 1 That of this life imperfect: Iſai. 64.6. nor could it bee foreſeene otherwiſe then it was to be. 2 The holyneſſe of another life? Wee are then extra ſtatum merendi & demerendi: as being in termino quieſcentiae, where wee receiue and enioy rewards; procure not reward, or ought tending thereto. 3 Theſe allqMat. 11.25. Exod. 1.4. flow from election as their cauſe. And for ſanctitie Arminians conſent, it had no cauſalitie in reſpect of election, yet for faith foreſeene are peremptorie, that on it reſts election, and is ex fide praeuiſà.
And why I wonder faith rather then charitie, or other ſanctitie? 1 Is it more excellent? Not, ſaith the Apoſtle. 1. Cor. 13.13. 2 More perfect as it is in vsus? Nor that. Luke 17.5. Mar. 9.24.
3 Next, is not it alſo part of ſanctitie? A prime ingredient? Eſpecially apprehended as they conceit it, reſpected as a qualitie or act in vsus, and ſo auailing to election, iuſtification, ſaluation: for that it iuſtifies, or ſaues, as an inſtrument, and by vertue of the obiect it apprehends, Chriſts righteouſneſſe, they belieue not.
4 Elſe how? pleaſed it God out of his freedome, to reſpect it more then other gratious qualities, and to aſſigne it motiue to election? Audio. Indeed, in iuſtification it auailes more then charitie, hope, penitence, any other holy qualitie or action. Accordingly its fitted to doe, what its appointed vntounto, more then any other part of ſanctitie; that is, to rRom. 5.17.receiue the gift of righteouſneſſe, for, and by which we ſtand iuſt in Gods ſight. But that the Lord hath aſſigned it cauſalitie, in reſpect of election, where finde wee? Rather an effect and fruit of election, therefore no cauſe, or reaſon, or condition of it.
Take them therefore here mentioned, and ment meanes of ſaluation, not merites, or ſo much as conditi…s of election. And thence learne, that howſoeuer the decree of election flow not from meanes, yet implies it meanes congruent, and hath execution thereby. See Rom. 8.30. Eph. 1.3, 4, 5, &c.
1 Wherefore obſerue neceſſitie of them abſolute to the obtaining ſaluation. Hebr. 12.14. Marke. 16.16. Luke 13.3.5.
2 The decree is not onelyonly of the end, but alſo the meanes; elect to bee holy, predeſtinated to the adoption: Eph. 1.4, 5. and not onelyonly to the inheritance.
3 Knowledge of the decree ſuſpended on the meanes. 2 Pet. 1.10. 2. Tim. 2.21.
4 Veſſels of merciemercy though for the time aliens from the life of God, yet in the day of viſitation, called with a holy calling, 2. Tim. 1.9. and ſo made meet to partake in the inheritance of the Saints in light. Col. 1.
Ʋſe It wonders me to here the deſperate inference;Ʋſe. if I bee predeſtinate, I ſhall bee ſaued, though I neglect, ſcoffe at ſanctitie. Reduce it, thou ſhalt eaſily ſee a contradiction in the termes; the predeſtinate vnſanctified, or the vnſanctified of the elect ſhall be ſaued. There are none ſuch, finaliter tales, it implies to ſay it. God elects to holineſſe, and not onelyonly to ſaluation; to ſaluation, but by ſanctification of the ſpirit.
More, to ſee men profeſſing knowledge of the decree and order of it, aſſurance of their owne perſonall election, yet to walke after the fleſh. By our ſtudie of ſanctitie we know our election. 2. Tim. 2.21. 2. Pet. 1.10. They lie to God and men, who profeſſe to know their owne election, while they areſTit. 1.16. abominable, diſobedient, and to eueryevery good worke reprobate; yea from any good worke, abhorrent, of any holy gift, deſtitute; to any knowne ſinne, addicted.
The meanes ſpecified, are firſt, ſanctification. Secondly, iuſtification, implied in faith. The order ſeemes inuerted, but thus conceiue: ſanctification, though poſteriour in order of nature, yet is firſt in euidence, and our knowledge; trueth of faith, title to iuſtification, being not knowne of vsus, till wee feele the power of Gods Spirit ſanctifying.
That ſanctitie is a meane, Scriptures are plentifull. See Heb. 12.14. 1. Pet. 1.2.
Congruitie you will eaſily diſcerne, if you conſider: 1 The t1 Pet. 1.15, 16.caller, and chooſer is holy. 2 The habitation ſo holy, that it uApoc 21.27.admits no vncleane thing to enter. 3 To damne deuils for vnholineſſe, to ſaue men though vnholy, how had it lien open to exception and quarell of damned ſpirits.
There is ſanctitie, firſt,*1 Cor. 7.14. ciuile. So children borne in vnequall wedlocke, to Theophylact, are called holy, id eſt, legitimate, not ſpurious. 2 Faederall; ſoxNum. 16.3. all Gods people holy, all of the Church viſible. 3 Sacramentall; ſo ApoſtataesyHeb. 10.29. ſanctified with the blood of Chriſt, the Sacrament of it, Baptiſme. 4 Opinatiue, of Phariaſicall hypocrites in their owne, and other mens opinion, holy. 5 Reall, and true, called here the Sanctification of the ſpirit; vnderſtand not ours, but Gods; as Rom. 1.4. This the marke of election, meane of ſaluation.
The nature of it is in two things: 1 Purging our hearts from thoſe vitious propenſions naturall;z2 Cor. 7.1. from all filthineſſe of fleſh, and ſpirit. 2 Planting in vsus as ſeedes of vertuous life, holy qualities, and inclinations;aGal. 5.22. fruites of the ſpirit, as Paul ſtiles them.
This habituall holineſſe: according are their actes and exerciſe, for theyb2 Pet. 1.8. ſuffer vsus not to bee idle and vnfruitfull. 1 A conſtant care and endeuour tocIac. 1.27. keepe our ſelues vnſpotted of the world. 2d1 Pet. 1.9. Shewing forth the vertues of him that hath called vsus, in being zealous of eueryevery good worke, or as Paul to Titus, expreſſeth it;eTit. 2, 12. denying vngodlineſſe, and worldly luſts; walking godly, iuſtly, ſoberly in this preſent euill world: this they call actuall holineſſe. Beginnings onelyonly are here vouchſafed; thefRom. 8.23. 2 Cor. 11 22. firſt fruites and earneſt of the ſpirit. Conſummation we expect according to Gods promiſe in the g2 Pet. 3.13.new heauens, and new earth, wherein dwelleth righteouſneſſe; its comfortable if wee finde truth, though we want perfection of holineſſe.
Notes of it thus number, and ſo make election ſure. 1 It goes ouer the whole man, the h1 Theſ. 5.23.whole ſpirit, ſoule, body, ſanctified throughout, elſe no part truely ſanctified. As the leproſie deriued from the firſt Adam, hath defiled the whole; ſo the purification procured by the ſecond Adam, extends to the whole man.
2 The more humble, the more holy:Matth. 1 1. ſuſpect the gifts that i1 Cor. 8.1.puffe vp, and cauſe to ſwell; the exerciſe, which naughtkMat. 6.1.5. but vaine glory drawes out.
3 The more ſenſible of defects, the more holy; with graces of ſanctification growes vp and encreaſeth ſight, and ſenſe of wants: wherefore the more perfect, the more lPhil. 3.12.13.acknowledging imperfection.
4 Its much tomPhil. 3 7, 8. Pſal. 4 6. Coloſ. 3 2. vnderualue all earthly bleſſings, to fruits of the ſpirit, the kingdome of grace and regeneration: who but Gods ſpirit, can ſo farre eleuate man aboue himſelfe? the reſt ſee ſupra.
And faith or beliefe of truth: the ſecond meane ordered to the atainement of ſaluation. Nature of it, and what the truth mentioned is, hath beene before explicated; th…t it is a meane neceſſarie to ſaluation, Scriptures are pregnant. Mar. 16.16. Rom. 10.10. Apoc. 21.8. Act. 15.9.
Whether ſufficient, and ſo a marke of election if any aske. Reſp. Not, ſeuered from ſanctification; can that faith ſaue him? Iac. 2. Saint Paul intends it not.
This rule remember, when gifts common are made euidences of ſaluation vnderſtand them copulatiuely, ſo that they hauehave connexion with other graces. See 1. Iohn 4.15. and 5.5. Elſe as Halenſis explicates, intel…ectuall vertues, faith, knowledge, are then ſauing, when they are affectiue; hauehave influence vponupon the affection, command and draw the will: See 1. Ioh. 2.3. Gal. 5.6.
2 Conſider it, gradu eminenti, though thou vnderſtand it generall faith, ſo its marke of ſaluation: gift peculiar to Gods children, who onelyonly feele the conuerting, and confuting power of the word, and hauehave to their foreign ioyned. Phil. 1.9.
3 Take it cum exercitio & efficatia in artibus elicitis aut Imperatis, ſo a marke of election; when ituGal. 5.6. workes by louelove, oAct. 15.9.purifieth the heart, emboldens to confeſſion, pRom. 10.13.14.excites to deuotion, &c.
4 Propoſitions of the Goſpel propounded in termes generall, are intentionally particular, and ſo to bee vnderſtood: hee beleeues not as the Goſpel requires it ſelfe to be belieued, who onelyonly belieues Chriſt gaue himſelfe a price of Redemption for ſinners; except as Paul hee belieue; Chriſt loued him, and gaue himſelfe for him. Galat. 2.20. Who ſo belieues the Goſpel as true to him, and particularizeth the generall to his owne perſon, he onelyonly belieues modo competenti. And thus is beliefe of trueth a marke of election; it being impoſſible for any reprobate, or deuill thus applicatiuely to belieue, becauſe they want euidence,qRom. 8.16. teſtimonie of ſpirit, whereout it iſſues.
Ʋſe Pretious is faith, more then gold that periſheth. 1 Intereſſing vsus to Chriſts righteouſneſſe. 2rEpheſ. 6.16. Quenching the fiery darts of the deuill. 3ſ1 Ioh. 5.4.5. Conquering the world. 4 Euidencing election. 5 Making acceptable our weake ſeruices, &c. More then any grace aſſaulted by Satan, in Gods children; which is not the leſt euidence of the excellencie of it, the greater ſhould be our care to nouriſh it.
Meanes are firſt, meditations of GodstRom. 4.21. faithfulneſſe and power. Secondly, obſeruation of Gods mercifull dealing with others. Thirdly, regiſtring, ouru2 Cor. 11.10. owne experiences. Fourthly, vſe of Word, Sacraments, Prayer and other deuotion.